{"1": {"fulltext": "", "height": "3930", "width": "2528", "jp2-path": "naturallawinspir04drum_0001.jp2"}, "2": {"fulltext": "LIBRARY OF CONGRESS.\\nI liaj). Copyright Jfo.\\n\u00e2\u0096\u00a0Shelf Ht\\nUNITED STATES OF AMERICA.", "height": "3599", "width": "2194", "jp2-path": "naturallawinspir04drum_0002.jp2"}, "3": {"fulltext": "", "height": "3599", "width": "2194", "jp2-path": "naturallawinspir04drum_0003.jp2"}, "4": {"fulltext": "", "height": "3599", "width": "2194", "jp2-path": "naturallawinspir04drum_0004.jp2"}, "5": {"fulltext": "", "height": "3599", "width": "2268", "jp2-path": "naturallawinspir04drum_0005.jp2"}, "6": {"fulltext": "", "height": "3599", "width": "2194", "jp2-path": "naturallawinspir04drum_0006.jp2"}, "7": {"fulltext": "", "height": "3599", "width": "2268", "jp2-path": "naturallawinspir04drum_0007.jp2"}, "8": {"fulltext": "Henry Drummond.", "height": "3516", "width": "2385", "jp2-path": "naturallawinspir04drum_0008.jp2"}, "9": {"fulltext": "", "height": "3724", "width": "2276", "jp2-path": "naturallawinspir04drum_0009.jp2"}, "10": {"fulltext": "36132\\nLibrary of Congrese\\nIwo Copies Heceiveo\\nAUG 18 1900\\nCopyright entry\\nSECOND COPY.\\nOeKvertd to\\nORDER DIVISION,\\nAUG 27 I90U\\nCopyright, 1900, by W. B. Conkky Company.\\n68732", "height": "3516", "width": "2385", "jp2-path": "naturallawinspir04drum_0010.jp2"}, "11": {"fulltext": "V\\n3\\nCONTENTS.\\nPAGE.\\nPreface 5\\nIntroduction 25\\nBiogenesis 75\\nDegeneration 107\\nGrowth 131\\nDeath 149\\nMortification 179\\nEternal Life 203\\nEnvironment 247\\nConformity to Type 277\\nSemi- Parasitism 30s\\nParasitism 325\\nClassification 349", "height": "3599", "width": "2268", "jp2-path": "naturallawinspir04drum_0011.jp2"}, "12": {"fulltext": "", "height": "3516", "width": "2385", "jp2-path": "naturallawinspir04drum_0012.jp2"}, "13": {"fulltext": "PREFACE.\\nNo class of works is received with more sus-\\npicion, I had almost said derision, than those\\nwhich deal with Science and Religion. Sci-\\nence is tired of reconciliations between two\\nthings which never should have been con-\\ntrasted Religion is offended by the patronage\\nof an ally which it professes not to need and\\nthe critics have rightly discovered that, in\\nmost cases where Science is either pitted\\nagainst Religion or fused with it, there is some\\nfatal misconception to begin with as to the\\nscope and province of either. But although\\nno initial protest, probably, will save this work\\nfrom the unhappy reputation of its class, the\\nthoughtful mind will perceive that the fact of\\nits subject-matter being Law a property pe-\\nculiar neither to Science nor to Religion at\\nonce places it on a somewhat different footing.\\nThe real problem I have set myself may be\\nstated in a sentence. Is there not reason to\\nbelieve that many of the Laws of the Spiritual\\nWorld, hitherto regarded as occupying an en-\\ntirely separate province, are simply the Laws\\nof the Natural World? Can we identify the\\nNatural Laws, or any one of them, in the Spir-\\nitual sphere? That vague lines everywhere\\n5", "height": "3599", "width": "2268", "jp2-path": "naturallawinspir04drum_0013.jp2"}, "14": {"fulltext": "PREFACE.\\nrun through the Spiritual World is already be-\\nSniinc to be recognized. Is it possible to Imk\\nfh^m with those g--t ^if- ^.-hInISi\\nthe visible universe which we j^f ^e Natura^\\nLaws or are they fundamentally distinct? in\\na word\u00c2\u00b0Is the Supernatural natural or unnat-\\nl may, perhaps, be allowed to answer these\\nquesTions ln the form in which they ^lave^an-\\nswered themselves to myself. And I must\\napologize at the outset for personal references\\nwhich but for the clearness they may lend to\\nthe statement, I would surely avoid.\\nIt has been my privilege for some years to\\naddress regularly two very diflerent audiences\\non two ve?y different themes. On week days\\nfhave lectured to a class of students on the\\nNatural Sciences, and on Sundays to an audi-\\nence consisting for the most part of working-\\nmen on subjects of a moral and religious char-\\nacter I cainot say that this collocation ever\\nappeared as a difficulty to myself, but to cer-\\ntain of my friends it was more than a problem\\nIt was solved to me, however at first, by what\\nthen seemed the necessities of the ^ase-I mi^t\\nkeep the two departments entirely by them-\\nselves. They lay at opposite poles of thought\\nand for a time I succeeded in keeping the Sci-\\nence and the Religion shut off from one another\\nin two separate compartments of my mina\\nBut gradually the wall of partition showed\\nsymptoms of giving way. The two fountains\\nof knowledge also slowly began to overflow,\\nand, finally, their waters met and mingled.", "height": "3516", "width": "2385", "jp2-path": "naturallawinspir04drum_0014.jp2"}, "15": {"fulltext": "PREFACE. 7\\nThe great change was in the compartment\\nwhich held the Religion. It was not that the\\nwell there was dried; still less that the fer-\\nmenting waters were washed away by the flood\\nof Science. The actual contents remained the\\nsame. But the crystals of former doctrine\\nwere dissolved and as they precipitated them-\\nselves once more in definite forms, I observed\\nthat the Crystalline System was changed.\\nNew channels also for outward expression\\nopened, and some of the old closed up and I\\nfound the truth running out to my audience on\\nthe Sundays by the week-day outlets. In other\\nwords, the subject-matter Religion had taken\\non the method of expression of Science^ and I\\ndiscovered myself enunciating Spiritual Law\\nin the exact terms of Biology and Physics.\\nNow, this was not simply a scientific color-\\ning given to Religion, the mere freshening of\\nthe theological air with natural facts and illus-\\ntrations. It was an entire re-casting of truth.\\nAnd when I came seriously to consider what\\nis involved, I saw, or seemed to see, that it\\nmeant essentially the introduction of Natural\\nLaw into the Spiritual World. It was not, I\\nrepeat, that new and detailed analogies of\\nPhenomena rose into view although material\\nfor Parable lies unnoticed and unused on the\\nfield of recent Science in inexhaustible profu-\\nsion. But Law has a still grander function to\\ndischarge towards Religion than Parable.\\nThere is a deeper unity between the two King-\\ndoms than the analogy of their Phenomena a", "height": "3599", "width": "2268", "jp2-path": "naturallawinspir04drum_0015.jp2"}, "16": {"fulltext": "PREFACE.\\nunity which the poet s vision, more quick than\\nthe theologian s, has already dimly seen:\u00e2\u0080\u0094\\nAnd verilv many thinkers of this age,\\nAye man^ Christian teachers, half in heayen.\\nAre wroni in just my sense, who understood\\nOur natural world too insularly as it\\nNo spiritual counterpart completed it.\\nConsummating its meaning, rounding all\\nTo iustice and perfection, line by line.\\nForm by form, nothing single nor alone, _\\nThe great blow clenched by the S^^^^^^^l^-^^^\\nThe function of Parable in religion is to ex-\\nhibit form by form. Law undertakes the\\nprofounder task of comparing line by Ime.\\nThus Natural Phenomena serve mainly an\\nillustrative function in Religion. Natural\\nLaw on the other hand, could it be traced in\\nthe Spiritual World, would have an important\\nscientific value-it would offer Religion a new\\ncredential. The effect of the introduction of\\nLaw among the scattered Phenomena of Na-\\nture has simply been to make Science, to trans-\\nform knowledge into eternal truth. The same\\ncrystallizing touch is needed in Rehgion. Can\\nit be said that the Phenomena of the Spiritual\\nWorld are other than scattered? Can we shut\\nour eyes to the fact that the religious opinions\\nof mankind are in a state of flux? And when\\nwe regard the uncertainty of current beliefs,\\nthe wtr of creeds, the havoc of inevitable as\\nwell as of idle doubt, the reluctant abandon-\\nment of early faith by those who would cherish", "height": "3516", "width": "2385", "jp2-path": "naturallawinspir04drum_0016.jp2"}, "17": {"fulltext": "PREFACE. 9\\nit longer if they could, is it not plain that the\\none thing thinking men are waiting for is the\\nintroduction of Law among the Phenomena of\\nthe Spiritual World? When that comes we\\nshall offer to such men a truly scientific theol-\\nogy. And the Reign of Law will transform\\ntlie whole Spiritual World as it has already\\ntransformed the Natural World.\\nI confess that even when in the first dim vis-\\nion, the organizing hand of Law moved among\\nthe unordered truths of my Spiritual World,\\npoor and scantily-furnished as it was, there\\nseemed to come over it the beauty of a trans-\\nfiguration. The change was as great as from\\nthe old chaotic world of Pythagoras to the\\nsymmetrical and harmonious universe of New-\\nton. My Spiritual World before was chaos of\\nfacts; my Theology, a Pythagorean system\\ntrying to make the best of Phenomena apart\\nfrom the idea of Law. I make no charge\\nagainst Theology in general. I speak of my\\nown. And I say that I saw it to be in many\\nessential respects centuries behind every de-\\npartment of Science I knew. It was the one\\nregion still unpossessed by Law. I saw then\\nwhy men of Science distrust Theology; why\\nthose who have learned to look upon Law as\\nAuthority grow cold to it it was the Great\\nException.\\nI have alluded to the genesis of the idea in\\nmy own mind partly for another reason to\\nshow its naturalness. Certainly I never pre-\\nmeditated anything to myself so objectionable\\nand so unwarrantable in itself, as either to\\n2 Natural Law", "height": "3599", "width": "2268", "jp2-path": "naturallawinspir04drum_0017.jp2"}, "18": {"fulltext": "10 PREFACE.\\nread Theology into Science or Science into\\nTheology. Nothing could be more artificial\\nthan to attempt this on the speculative side;\\nand it has been a substantial relief to me\\nthroughout that the idea rose up thus in the\\ncourse of practical work and shaped itself day\\nby day unconsciously. It might be charged,\\nnevertheless, that I was all the time, whether\\nconsciously or unconsciously, simply reading\\nmy Theology into my Science. And as this\\nwould hopelessly vitiate the conclusions arrived\\nat, I must acquit myself at least of the inten-\\ntion. Of nothing have I been more fearful\\nthroughout than of making Nature parallel\\nwith my own or with any creed. The only\\nlegitimate questions one dare put to Nature\\nare those which concern universal human good\\nand the Divine interpretation of things. These\\nI conceive may be there actually studied at\\nfirst-hand, and before their purity is soiled by\\nhuman touch. We have Truth in Nature as it\\ncame from God. And it has to be read with\\nthe same unbiassed mind, the same open eye,\\nthe same faith, and the same reverence as all\\nother Revelation. All that is found there,\\nwhatever its place in Theology, whatever its\\northodoxy or heterodoxy, whatever its narrow-\\nness or its breadth, we are bound to accept as\\nDoctrine from which on the lines of Science\\nthere is no escape.\\nWhen this presented itself to me as a method,\\nI felt it to be due to it were it only to secure,\\nso far as that was possible, that no former bias\\nshould interfere with the integrity of the re-", "height": "3516", "width": "2385", "jp2-path": "naturallawinspir04drum_0018.jp2"}, "19": {"fulltext": "PREFACE. 11\\nsuits to begin again at the beginning and re-\\nconstruct my Spiritual World step by step.\\nThe result of that inquiry, so far as its expres-\\nsion in systematic form is concerned, I have\\nnot given in this book. To reconstruct a Spir-\\nitual Religion, or a department of Spiritual\\nReligion for this is all the method can pre-\\ntend to on the lines of Nature would be an\\nattempt from which one better equipped in\\nboth directions might well be pardoned if he\\nshrank. My object at present is the humbler\\none of venturing a simple contribution to prac-\\ntical Religion along the lines indicated. What\\nBacon predicates of the Natural World, Natura\\nenim non nisi parendo vincitur^ is also true, as\\nChrist had already told us, of the Spiritual\\nWorld. And I present a few samples of the\\nreligious teaching referred to formerly as hav-\\ning been prepared under the influence of scien-\\ntific ideas, in the hope that they may be useful\\nfirst of all in this direction.\\nI would, however, carefully point out that\\nthough their unsystematic arrangement here\\nmay create the impression that these papers\\nare merely isolated readings in Religion pointed\\nby casual scientific truths, they are organically\\nconnected by a single principle. Nothing\\ncould be more false both to Science and to\\nReligion than attempts to adjust the two\\nspheres by making out ingenious points of con-\\ntact in detail. The solution of this great ques-\\ntion of conciliation, if one may still refer to a\\nproblem so gratuitous, must be general rather\\nthan particular. The basis in a common prin-", "height": "3599", "width": "2268", "jp2-path": "naturallawinspir04drum_0019.jp2"}, "20": {"fulltext": "12 PREFACE.\\nciple the Continuity of Law can alone save\\nspecific applications from ranking as mere\\ncoincidences, or exempt them from the reproach\\nof being a hybrid between two things which\\nmust be related by the deepest affinities or re-\\nmain forever separate.\\nTo the objection that even a basis in Law is\\nno warrant for so great a trespass as the intru-\\nsion into another field of thought of the prin-\\nciples of Natural Science, I would reply that in\\nthis I find I am following a lead which in\\nother departments has not only been allowed,\\nbut has achieved results as rich as they were\\nunexpected. What is the Physical Politic of\\nMr. Walter Bagehot but the extension of Nat-\\nural Law to the Political World? What is the\\nBiological Sociology of Mr. Herbert Spencer\\nbut the application of Natural Law to the So-\\ncial World? Will it be charged that the splen-\\ndid achievements of such thinkers are hybrids\\nbetween things which Nature has meant to\\nremain apart? Nature usually solves such\\nproblems for herself. Inappropriate hybridism\\nis checked by the Law of Sterility. Judged by\\nthis great Law, these modern developments of\\nour knowledge stand uncondemned. Within\\ntheir own sphere the results of Mr. Herbert\\nSpencer are far from sterile the application\\nof Biology to Political Economy is already rev-\\nolutionizing the Science. If the introduction\\nof Natural Law into the Social sphere is no\\nviolent contradiction, but a genuine and per-\\nmanent contribution, shall its further extension\\nto the Spiritual sphere be counted an extrava-", "height": "3516", "width": "2385", "jp2-path": "naturallawinspir04drum_0020.jp2"}, "21": {"fulltext": "PREFACE. 13\\ngance? Does not the principle of Continuity\\ndemand its application in every direction? To\\ncarry it as a working principle into so lofty a\\nregion may appear impracticable. Difficulties\\nlie on the threshold which may seem, at first\\nsight, insurmountable. But obstacles to a true\\nmethod only test its validity. And he who\\nhonestly faces the task may find relief in feel-\\ning that whatever else of crudeness and imper-\\nfection mar it, the attempt is at least in har-\\nmony with the thought and movement of his\\ntime.\\nThat these papers were not designed to\\nappear in a collective form, or, indeed, to\\ncourt the more public light at all, needs no dis-\\nclosure. They are published out of regard to\\nthe wish of known and unknown friends by\\nwhom, when in a fugitive form, they were re-\\nceived with so curious an interest as to make\\none feel already that there are minds which\\nsuch forms of truth may touch. In making\\nthe present selection, partly from manuscript,\\nand partly from articles already published, I\\nhave been guided less by the wish to constitute\\nthe papers a connected series than to exhibit\\nthe application of the principle in various\\ndirection. They will be found, therefore, of\\nunequal interest and value, according to the\\nstandpoint from which they are regarded.\\nThus some are designed with a directly prac-\\ntical and popular bearing, others being more\\nexpository, and slightly apologetic in tone.\\nThe risk of combining two objects so very\\ndifferent is somewhat serious. But, for the", "height": "3599", "width": "2268", "jp2-path": "naturallawinspir04drum_0021.jp2"}, "22": {"fulltext": "14 PREFACE.\\nreason named, having taken this responsibil-\\nity, the only compensation I can offer is to in-\\ndicate which of the papers incline to the\\none side or to the other. Degeneration,\\nGrowth, Mortification, Conformity to\\nType, Semi- Parasitism, and Parasitism\\nbelong to the more practical order and while\\none or two are intermediate, Biogenesis,\\nDeath, and Eternal-Life! may be offered\\nto those who find the atmosphere of the former\\nuncongenial. It will not disguise itself, how-\\never, that, owing to the circumstances in which\\nthey were prepared, all the papers are more or\\nless practical in their aim; so that to the\\nmerely philosophical reader there is little to be\\noffered except\u00e2\u0080\u0094 and that only with the greatest\\ndiffidence\u00e2\u0080\u0094 the Introductory chapter.\\nIn the Introduction, which the general reader\\nmay do well to ignore, I have briefly stated\\nthe case for Natural Law in the Spiritual\\nWorld. The extension of Analogy to Laws,\\nor rather the extension of the Laws them-\\nselves, so far as known to me, is new; and I\\ncannot hope to have escaped the mistakes and\\nmisadventures of a first exploration in an un-\\nsurveyed land. So general has been the survey\\nthat I have not even paused to define specific-\\nally to what departments of the Spiritual\\nWorld exclusively the principle is to be ap-\\nplied. The danger of making a new principle\\napply too widely inculcates here the utmost\\ncaution. One thing is certain, and I state it\\npointedly, the application of Natural Law to\\nthe Spiritual World has decided and necessary", "height": "3516", "width": "2385", "jp2-path": "naturallawinspir04drum_0022.jp2"}, "23": {"fulltext": "PREFACE. 15\\nlimits. And if elsewhere with undue enthusi-\\nasm I seem to magnify the principle at stake,\\nthe exaggeration like the extreme ampli-\\nfication of the moon s disk when near the hori-\\nzon must be charged to that almost necessary\\naberration of light which distorts every new\\nidea while it is yet slowly climbing to its\\nzenith.\\nIn what follows the Introduction, except in\\nthe setting, there is nothing new. I trust\\nthere is nothing new. When I began to fol-\\nlow out these lines, I had no idea where they\\nwould lead me. I was prepared, nevertheless,\\nat least for the time, to be loyal to the method\\nthroughout, and share with Nature whatever\\nconsequences might ensue. But in almost\\nevery case, after stating what appeared to be\\nthe truth in words gathered directly from the\\nlips of Nature, I was sooner or later startled\\nby a certain similarity in the general idea to\\nsomething I had heard before, and this often\\ndeveloped in a moment, and when I was least\\nexpecting it into recognition of some familiar\\narticle of faith. I was not watching for this\\nresult. I did not begin by tabulating the doc-\\ntrines, as I did the Laws of Nature, and then\\nproceed with the attempt to pair them. The\\nmajority of them $eemed at first too far re-\\nmoved from the natural world even to suggest\\nthis. Still less did I begin with doctrines and\\nwork downwards to find their relations in the\\nnatural sphere. It was the opposite process\\nentirely. I ran up the Natural Law as far as\\nit would go, and the appropriate doctrine sel-", "height": "3599", "width": "2268", "jp2-path": "naturallawinspir04drum_0023.jp2"}, "24": {"fulltext": "16 PREFACE.\\ndom even loomed in sight till I had reached the\\ntop. Then it burst into view in a single mo-\\nment.\\nI can scarcely now say whether in those\\nmoments I was more overcome with thankful-\\nness that Nature was so like Revelation, or\\nmore filled with wonder that Revelation was\\nso like Nature. Nature, it is true, is a part of\\nRevelation a much greater part doubtless\\nthan is yet believed and one could have antic-\\nipated nothing but harmony here. But that a\\nderived Theology, in spite of the venerable\\nverbiage which has gathered round it, should\\nbe at bottom, and in all cardinal respects so\\nfaithful a transcript of the truth as it is in\\nNature came as a surprise, and to me at least\\nas a rebuke. How, under the rigid necessity\\nof incorporating in its system much that seemed\\nnearly unintelligible, and much that was barely\\ncredible. Theology has succeeded so perfectly\\nin adhering through good report and ill to\\nwhat in the main are truly the lines of Nature,\\nawakens a new admiration for those who con-\\nstructed and kept this faith. But however\\nnobly is has held its ground, Theology must\\nfeel to-day that the modern world calls for a\\nfurther proof. Nor will the best Theology\\nresent this demand; it also demands it. The-\\nology is searching on every hand for another\\necho of the Voice of which Revelation also is\\nthe echo, that out of the mouths of two wit-\\nnesses its truths should be established. That\\nother echo can only come from Nature. Hith-\\nerto its voice has been muffled. But now that", "height": "3516", "width": "2385", "jp2-path": "naturallawinspir04drum_0024.jp2"}, "25": {"fulltext": "PREFACE. 17\\nScience has made the world around articulate,\\nit speaks to Religion with a twofold purpose.\\nIn the first place, it offers to corroborate The-\\nology, in the second, to purify it.\\nIf the removal of suspicion from Theology is\\nof urgent moment, not less important is the\\nremoval of its adulterations. These suspicions,\\nmany of them at least, are new in a sense they\\nmark progress. But the adulterations are the\\nartificial accumulations of centuries of uncon-\\ntrolled speculation. They are the necessary\\nresult of the old method and the warrant for\\nits revision they mark the impossibility of pro-\\ngress without the guiding and restraining hand\\nof Law. The felt exhaustion of the former\\nmethod, the want of corroboration for the old\\nevidence, the protest of reason against the\\nmonstrous overgrowths which conceal the real\\nlines of truth, these summon us to the search\\nfor a surer and more scientific system. With\\ntruths of the theological order, with dogmas\\nwhich often depend for their existence on a\\nparticular exegesis, with propositions which rest\\nfor their evidence upon a balance of probabil-\\nities, or upon the weight of authority; with\\ndoctrines which every age and nation may\\nmake or unmake, which each sect may tamper\\nwith, and which even the individual ma}^ modi-\\nfy for himself, a second court of appeal has\\nbecome an imperative necessity.\\nScience, therefore, may yet have to be called\\nupon to arbitrate at some points between con-\\nflicting creeds. And while there are some\\ndepartments of Theology where its jurisdic-", "height": "3599", "width": "2268", "jp2-path": "naturallawinspir04drum_0025.jp2"}, "26": {"fulltext": "18\\nPREFACE.\\ntion cannot be sought, there are others in\\nwhich Nature may yet have to define the con-\\ntents as well as the limits of belief.\\nWhat I would desire especially as a thought-\\nful consideration of the method The applica-\\ntions ventured upon here may be successful or\\nunsuccessful. But they would more than\\nsatisfy me if they suggested a method to others\\nwhosJ less clumsy hands might work it out\\nmore profitably. For I am convinced of the\\nfertility of such a method at the present time^\\nIt is recognized by all that the younger and\\nibler minds of this age find the most serious\\ndifficulty in accepting or retaining the ordma^\\nforms of belief. Especially is this true of\\nthose whose culture is scientific And the\\nreason is palpable. No man can study modern\\nScience without a change commg over Ji^ v ^w\\nof truth. What impresses him about Nature\\nis its solidity. He is there standing upon actual\\nt^ingtamJng fixed laws. And the integrity\\nof the scientific method so seizes him that all\\nother forms of truth begin to appear compar-\\natively unstable. He did not know before\\nthat any form of truth could so hold him; and\\nthe immediate effect is to lessen his interest m\\nall that stands on other bases. This he feds\\nin spite of himself; he struggles against it in\\nvain- and he finds perhaps to his alarm that\\nhe is drifting fast into what looks at first like\\nlire Positivilm. This is an inevitable result\\nof the scientific training. It is quite erroneous\\nto suopose that science ever overthrows Faith\\nif by that is implied that any natural truth can", "height": "3516", "width": "2385", "jp2-path": "naturallawinspir04drum_0026.jp2"}, "27": {"fulltext": "PREFACE. 19\\noppose successfully any single spiritual truth.\\nScience cannot overthrow Faith but it shakes\\nit. Its own doctrines, grounded in Nature, are\\nso certain, that the truths of Religion, resting\\nto most men on Authority, are felt to be\\nstrangely insecure. The difficulty, therefore,\\nwhich men of Science feel about Religion is\\nreal and inevitable, and in so far as Doubt is a\\nconscientious tribute to the inviolability of\\nNature it is entitled to respect.\\nNone but those who have passed through it\\ncan appreciate the radical nature of the change\\nwrought by Science in the whole mental atti-\\ntude of its disciples. What they really cry out\\nfor in Religion is a new standpoint a stand-\\npoint like their own. The one hope, therefore,\\nfor Science is more Science. Again, to quote\\nBacon we shall hear enough from the moderns\\nb) and by^ **This I dare affirm in knowledge of\\nNature, that a little natural philosophy, and\\nthe first entrance into it, doth dispose the\\nopinion to atheism; but, on the other side,\\nmuch natural philosophy, and wading deep\\ninto it, will bring about men s minds to\\nreligion.*\\nThe application of similia similibus curantur\\nwas never more in point. If this is a disease,\\nit is the disease of Nature, and the cure is\\nmore Nature. For what is this disquiet in the\\nbreasts of men, but the loyal fear that Nature\\nis being violated? Men must oppose with\\nevery energy they possess what seems to them\\nMeditationes Sacrse, x.", "height": "3599", "width": "2268", "jp2-path": "naturallawinspir04drum_0027.jp2"}, "28": {"fulltext": "20 PREFACE.\\nto oppose the eternal course of things. And\\nthe first step in their deliverance must be not\\nto reconcile Nature and Religion, but to\\nexhibit Nature and Religion. Even to con-\\nvince them that there is no controversy between\\nReligion and Science is insufficient. A mere\\nflag of truce, in the nature of the case, is here\\nimpossible; at least, it is only possible so long\\nas neither party is sincere. No man knows\\nthe splendor of scientific achievement or cares\\nfor it, no man who feels the solidity of its\\nmethod or works with it, can remain neutral\\nwith regard to Religion. He must either\\nextend his method into it, or, if that is impos-\\nsible, oppose it to the knife. On the other\\nhand, no one who knows the content of Chris-\\ntianity, or feels the universal need of a Religion,\\ncan stand idly by while the intellect of his age\\nis slowly divorcing itself from it. What is\\nrequired, therefore, to draw Science and\\nReligion together again for they began the\\ncenturies hand in hand is the disclosure of\\nthe naturalness of the supernatural. Then,\\nand not till then, will men see how true it is,\\nthat to be loyal to all of Nature, they must be\\nloyal to the part defined as Spiritual. No\\nscience contributes to another without receiv-\\ning a reciprocal benefit. And even as the con-\\ntribution of Science to Religion is the vindica-\\ntion of the naturalness of the Supernatural, so\\nthe gift of Religion to Science is the demonstra-\\ntion of the supernaturalness of the Natural.\\nThus, as the Supernatural becomes slowly\\nNatural, will also the Natural become slowly", "height": "3641", "width": "2369", "jp2-path": "naturallawinspir04drum_0028.jp2"}, "29": {"fulltext": "PREFACE. 21\\nSupernatural, until in the impersonal authority\\nof Law men everywhere recognize the Author-\\nity of God.\\nTo those who already find themselves fully\\nnourished on the older forms of truth, I do not\\ncommend these pages. They will find them\\nsuperfluous. Nor is there any reason why\\nthey should mingle with light which is already\\nclear the distorting rays of a foreign expres-\\nsion.\\nBut to those who are feeling their way to a\\nChristian life, haunted now by a sense of\\ninstability in the foundations of their faith,\\nnow brought to bay by specific doubt at one\\npoint raising, as all doubt does, the question\\nfor the whole, I would hold up a light which\\nhas often been kind to me. There is a sense\\nof solidity about a Law of Nature which\\nbelongs to nothing else in the world. Here,\\nat last, amid all that is shifting, is one thing\\nsure; one thing outside ourselves, unbiassed,\\nunprejudiced, uninfluenced by like or dislike,\\nby doubt or fear one thing that holds on its\\nway to me eternally, incorruptible, and unde-\\nfiled. This, more than anything else, makes\\none eager to see the Reign of Law traced in\\nthe Spiritual Sphere. And should this seem\\nto some to offer only a surer, but not a higher\\nFaith should the better ordering of the Spirit-\\nual World appear to satisfy the intellect at the\\nsacrifice of reverence, simplicity, or love;\\nespecially should it seem to substitute a Reign\\nof Law and a Lawgiver for a Kingdom of Grace", "height": "3599", "width": "2268", "jp2-path": "naturallawinspir04drum_0029.jp2"}, "30": {"fulltext": "22 PREFACE.\\nand a Personal God, I will say, with Brown-\\ning,\u00e2\u0080\u0094\\nI spoke as I saw.\\nI report, as a man may of God s work-all s Love, yet\\nNow nay ^rwn the judgeship Helent me. Each faculty\\nTo perSve Him. has gained an abyss where a dewdrop\\nwas asked.*", "height": "3641", "width": "2369", "jp2-path": "naturallawinspir04drum_0030.jp2"}, "31": {"fulltext": "ANALYSIS OF INTRODUCTION.\\n[For the sake of the general reader who may desire\\nto pass at once to the practical application, the follow-\\ning outline of the Introduction devoted rather to gen-\\neral principles is here presented.]\\nPART I.\\nNatural Law in the Spiritual Sphere.\\n1. The growth of the Idea of Law.\\n2. Its gradual extension throughout every department\\nof Knowledge.\\n3. Except one. Religion hitherto the Great Exception.\\nWhy so?\\n4. Previous attempts to trace analogies between the\\nNatural and Spiritual spheres. These have been\\nlimited to analogies between Phenomena; and\\nare useful mainly as illustrations. Analogies of\\nLaw would also have a Scientific value.\\n6. Wherein that value would consist. (i)The Scientific\\ndemand of the age would be met; (2) Greater\\nclearness would be introduced into Religion prac-\\ntically; (3) Theology, instead of resting on\\nAuthority, would rest equally on Nature.\\nPART IL\\nThe Law of Continuity.\\nA priori argument for Natural Law in the Spiritual\\nWorld.\\n1. The Law Discovered.\\n2. Defined.\\n3. Applied.\\n4. The objection answered that the material of the\\nNatural and Spiritual worlds being different they\\nmust be under different Laws.\\n5. The existence of Laws id the Spiritual World other\\nthan the Natural Laws (i) improbable, (2) unnec-\\nessary, (3) unknown. Qualification.\\n6. The Spiritual not the projection upwards of the\\nNatural; but the Natural the projection down-\\nwards of the Spiritual.\\n23", "height": "3599", "width": "2268", "jp2-path": "naturallawinspir04drum_0031.jp2"}, "32": {"fulltext": "This method turns aside from the hypotheses not to\\nbe tested by any known logical canon familiar to science,\\nwhether the hypothesis claims support from intuition,\\naspiration or general plausibility. And, again, this\\nmethod turns aside from ideal standards which avow\\nthemselves to be lawless, which profess to transcend the\\nfield of law. We say, life and conduct shall stand for\\nus wholly on a basis of law, and must rest entirely in\\nthat region of science (not physical, but moral and social\\nscience), where we are free to use our intelligence in the\\nmethods known to us as intelligible logic, methods\\nwhich the intellect can analyze. When you confront\\nus with hypotheses, however sublime and however\\naffecting, if they cannot be stated in terms of the rest of\\nour knowledge, if they are disparate to that world of\\nsequence and sensation which to us is the ultimate base\\nof all our real knowledge, then we shake our heads and\\nturn aside.\\nFrederick Harrison.\\n24", "height": "3641", "width": "2369", "jp2-path": "naturallawinspir04drum_0032.jp2"}, "33": {"fulltext": "INTRODUCTION.\\nEthical science is already forever completed, so far\\nas her general outline and main principles are con-\\ncerned, and has been, as it were, waiting for physical\\nscience to come up with her. Paradoxical Philosophy.\\nNatural Law is a new word. It is the last\\nand the most magnificent discovery of science.\\nNo more telling proof is open to the modern\\nworld of the greatness of the idea than the\\ngreatness of the attempts which have always\\nbeen made to justify it. In the earlier centu-\\nries, before the birth of science, Phenomena\\nwere studied alone. The world then was a\\nchaos, a collection of single, isolated, and inde-\\npendent facts. Deeper thinkers saw, indeed,\\nthat relations must subsist between these facts,\\nbut the Reign of Law was never more to the\\nancients than a far-off vision. Their philoso-\\nphies, conspicuously those of the Stoics and\\nPythagoreans, heroically sought to marshal the\\ndiscrete materials of the universe into think-\\nable form, but from these artificial and fantas-\\ntic systems nothing remains to us now but an\\nancient testimony to the grandeur of that har-\\nmony which they failed to reach.\\n25", "height": "3599", "width": "2268", "jp2-path": "naturallawinspir04drum_0033.jp2"}, "34": {"fulltext": "26 INTRODUCTION.\\nWith Copernicus, Galileo, and Kepler, the\\nfirst regular lines of the universe began to be\\ndiscerned. When Nature yielded to Newton\\nher great secret, Gravitation was felt to be not\\ngreater as a fact in itself than as a revelation\\nthat Law was fact. And thenceforth the\\nsearch for individual Phenomena gave way\\nbefore the larger study of their relations. The\\npursuit of Law became the passion of science.\\nWhat that discovery of Law has done for\\nNature, it is impossible to estimate. As a\\nmere spectacle the universe to-day discloses a\\nbeauty so transcendent that he who disciplines\\nhimself by scientific work finds it an over-\\nwhelming reward simply to behold it. In these\\nLaws one stands face to face with truth, solid\\nand unchangeable. Each single Law is an\\ninstrument of scientific research, simple in its\\nadjustments, universal in its applications, in-\\nfallible in its results. And despite the limita-\\ntions of its sphere on every side Law is still\\nthe largest, richest, and surest source of human\\nknowledge.\\nIt is not necessary for the present to more\\nthan lightly touch on definitions of Natural\\nLaw. The Duke of Argyll indicates five\\nsenses in which the word is used, but we may\\ncontent ourselves here by taking it in its most\\nsimple and obvious significance. The funda-\\nmental conception of Law is an ascertained\\nworking sequence of constant order among the\\nPhenomena of Nature. This impression of\\nReijsrn of Law, chap. ii.", "height": "3641", "width": "2369", "jp2-path": "naturallawinspir04drum_0034.jp2"}, "35": {"fulltext": "INTRODUCTION. 27\\nLaw as order it is important to receive in its\\nsimplicity, for the idea is often corrupted by\\nhaving attached to it erroneous views of cause\\nand effect. In its true sense Natural Law\\npredicates nothing of causes. The Laws of\\nNature are simply statements of the orderly\\ncondition of things in Nature, what is found in\\nNature by a sufficient number of competent\\nobservers. What these Laws are in them-\\nselves is not agreed. That they have any\\nabsolute existence even is far from certain.\\nThey are relative to man in his many limita-\\ntions, and represent for him the constant ex-\\npression of what he may always expect to find\\nin the world around him. But that they have\\nany casual connection with the things around\\nhim is not to be conceived. The Natural Laws\\noriginate nothing, sustain nothing; they are\\nmerely responsible for uniformity in sustaining\\nwhat has been originated and what is being\\nsustained. They are modes of operation, there-\\nfore, not operators; processes, not powers.\\nThe Law of Gravitation, for instance, speaks\\nto science only of process. It has no light to\\noffer as to itself. Newton did not discover\\nGravity that is not discovered yet. He dis-\\ncovered its Law, which is Gravitation, but that\\ntells us nothing of its origin, of its nature, or\\nof its cause.\\nThe Natural Laws then are great lines run-\\nning not only through the world, but, as we\\nnow know, through the universe, reducing it\\nlike parallels of latitude to intelligent order.\\nIn themselves, be it once more repeated, they", "height": "3599", "width": "2268", "jp2-path": "naturallawinspir04drum_0035.jp2"}, "36": {"fulltext": "28 INTRODUCTION.\\nmay have no more absolute existence than par-\\nallels of latitude. But they exist for us. They\\nare drawn for us to understand the part by\\nsome Hand that drew the whole so drawn,\\nperhaps, that, understanding the part, we too\\nin time may learn to understand the whole.\\nNow the inquiry we propose to ourselves re-\\nsolves into the simple question. Do these lines\\nstop with what we call the Natural sphere? Is\\nit not possible that they may lead further? Is\\nit probable that the Hand which ruled them\\ngave up the work where most of all they were\\nrequired? Did that Hand divide the world\\ninto two, a cosmos and a chaos, the higher\\nbeing the chaos? With Nature as the symbol\\nof all harmony and beauty that is known to\\nman, must we still talk of the supernatural,\\nnot as a convenient word, but as a different\\norder of world, an unintelligible world, where\\nthe Reign of Mystery supersedes the Reign of\\nLaw?\\nThis question, let it be carefully observed,\\napplies to Laws not to Phenomena. That the\\nPhenomena of the Spiritual World are in anal-\\nogy with the Phenomena of the Natural World\\nrequires no restatement. Since Plato enunci-\\nated his doctrine of the Cave or of the twice-\\ndivided line; since Christ spake in parables;\\nsince Plotinus wrote of the world as an imaged\\nimage; since the mysticism of Swedenborg;\\nsince Bacon and Pascal; since Sartor Resar-\\ntus,** and In Memoriam, it has been all but\\na commonplace with thinkers that the invis-\\nible things of God from the creation of the", "height": "3641", "width": "2369", "jp2-path": "naturallawinspir04drum_0036.jp2"}, "37": {"fulltext": "INTRODUCTION. 29\\nworld are clearly seen, being understood by the\\nthings that are made. Milton s question\\nWhat if earth\\nBe but the shadow of heaven, and things therein\\nEach to other like more than on earth is thought?\\nis now superfluous. In our doctrine of repre-\\nsentations and correspondences, says Sweden-\\nborg, we shall treat of both these symbolical\\nand typical semblances, and of the astonishing\\nthings that occur, I will not say in the living\\nbody only, but throughout Nature, and which\\ncorrespond so entirely to supreme and spiritual\\nthings, that one would swear that the physical\\nworld was purely symbolical of the spiritual\\nworld. And Carlyle: **A11 visible things\\nare emblems. What thou seest is not there on\\nits own account; strictly speaking, it is not\\nthere at all. Matter exists only spiritually, and\\nto represent some idea and body it forth. f\\nBut the analogies of Law are a totally differ-\\nent thing from the analogies of Phenomena,\\nand have a very different value. To say gen-\\nerally, with Pascal, that **La nature est une\\nimage de la grace, is merely to be poetical.\\nThe function of Hervey s Meditations in a\\nFlower Garden, or, Flavel s Husbandry\\nSpiritualized, is mainly homiletical. That\\nsuch works have an interest is not to be denied.\\nThe place of parable in teaching, and especially\\nafter the sanction of the greatest of Teachers,\\nmust always be recognized. The very neces-\\nAnimal Kingdom.\\nt Sartor Resartus, 1858 ed., p. 43.", "height": "3599", "width": "2268", "jp2-path": "naturallawinspir04drum_0037.jp2"}, "38": {"fulltext": "30 INTRODUCTION.\\nsities of language indeed demand this method\\nof presenting truth. The temporal is the husk\\nand framework of the eternal, and thoughts\\ncan be uttered only through things.*\\nBut analogies between Phenomena bear the\\nsame relation to analogies of Law that Phenom-\\nena themselves bear to Law. The light of\\nLaw on truth, as we have seen, is an im-\\nmense advance upon the light of Phenomena.\\nThe discovery of Law is simply the discovery\\nof Science. And if the analogies of Natural\\nLaw can be extended to the Spiritual World,\\nthat whole region at once falls within the\\ndomain of science and secures a basis as well as\\nan illumination in the constitution and course\\nof Nature. All, therefore, that has been\\nclaimed for parable can be predicated a fortiori\\nof this\u00e2\u0080\u0094 with the addition that a proof on the\\nbasis of Law would want no criterion possessed\\nby the most advanced science.\\nThat the validity of analogy generally has\\nbeen seriously questioned one must frankly\\nown. Doubtless there is much difficulty and\\nEven parable, however, has always been considered to\\nhave attached to it a measure of evidential as well as of il^jstrat-\\nive value. Thus: The parable or other analogy to spiritual\\ntruth appropriated from the world of nature or lan, is not\\nmerely illustrative, but also in some sort proof. It \\\\spot merely\\nthat these analogies assist to ^^ke the truth int^ ligible or. f\\nintelligible before, present it more vividly to the ^ind, which is\\nall thSt some will allow them. Their power lies deeper than\\nthis, in the harmony unconsciously felt by all ^^^x^^^J^.^\\nall deeper minds have delighted to trace, between the natura^\\nand spiritual worlds, so that analogies from the ^^st are felt to\\nbe something more than illustrations l^^PP^^y ^^^f.^^H^^^^^^i^^?:\\nchosen. They are arguments, and may be alleged witnesses,\\nthe world of nature being throughout a witness ^^r Xh^ ^l^orX^oi\\nspirit, proceeding from the same hand, g^-owmg out of the same\\nroot, knd being constituted for that very end. (Archbishop\\nTrench: Parables, pp. 12, 13.)", "height": "3641", "width": "2369", "jp2-path": "naturallawinspir04drum_0038.jp2"}, "39": {"fulltext": "INTRODUCTION. 31\\neven liability to gross error in attempting to\\nestablish analogy in specific cases. The value\\nof the likeness appears differenth to different\\nminds, and in discussing an individual instance\\nquestions of relevancy will invariably crop up.\\nOf course, in the language of John Stuart Mill,\\nwhen the analogy can be proved, the argu-\\nment founded upon it cannot be resisted.\\nBut so great is the difEculty of proof that many\\nare compelled to attach the most inferior\\nweight to analogy as a method of reasoning.\\nAnalogical evidence is generally more success-\\nful in silencing objections than in evincing\\ntrnth. Though it rarely refutes it frequently\\nrepels refutation like those weapons which\\nthough they cannot kill the enemy, wull ward\\nliis blows. It must be allowed that analogi-\\ncal evidence is at least but a feeble support,\\nand is hardly ever honored with the name of\\nproof. f Other authorities on the other hand,\\nsuch as Sir William Hamilton, admit analogy\\nto a primary place in logic and regard it as the\\nA^ery basis of induction.\\nBut, fortunately, we are spared all discussion\\non this worn subject, for two cogent reasons.\\nFor one thing. We do not demand of Nature\\ndirectly to prove Religion, That was never its\\nfunction. Its function is to interpret. And this,\\nafter all is possibly the most fruitful proof. The\\nbest proof of a thing is that we see it if we do\\nnot see it, perhaps proof will not convince us of\\nit. It is the want of the discerning faculty, the\\nMiirs Logfic, vol. ii. p. 96.\\nt Campbell s Rhetoric, vol. i. p. 114.", "height": "3599", "width": "2268", "jp2-path": "naturallawinspir04drum_0039.jp2"}, "40": {"fulltext": "32 INTRODUCTION.\\nclairvoyant power of seeing the eternal in the\\ntemporal, rather than the failure of the reason,\\nthat begets the sceptic. But secondly, and more\\nparticularly, a significant circumstance has to\\nbe taken into account, which, though it will\\nappear more clearly afterwards, may be stated\\nhere at once. The position we have been led\\nto take up is not that the Spiritual Laws are\\nanalogous to the Natural Laws, but that they\\nare the same Laws. It is not a question of\\nanalogy but of identity. The Natural Laws\\nare not the shadows or images of the Spiritual\\nin the same sense as autumn is emblematical\\nof Decay, or the falling leaf of Death. The\\nNatural Laws, as the Law of Continuity might\\n,well warn us, do not stop with the visible and\\nthen give place to a new set of Laws bearing a\\nstrong similitude to them. The Laws of the\\ninvisible are the same Laws, projections of the\\nnatural not supernatural. Analagous Phenom-\\nena are not the fruit of parallel Laws, but of\\nthe same Laws Laws which at one end, as it\\nwere, may be dealing with Matter, at the other\\nend with Spirit. As there will be some incon-\\nvenience, however, in dispensing with the\\nword analogy, we shall continue occasionally\\nto employ it. Those who apprehend the real\\nrelation will mentally substitute the larger\\nterm.\\nLet us now look for a moment at the present\\nstate of the question. Can it be said that the\\nLaws of the Spiritual World are in any sense\\nconsidered even to have analogies with the\\nNatural World? Here and there certainly one", "height": "3566", "width": "2119", "jp2-path": "naturallawinspir04drum_0040.jp2"}, "41": {"fulltext": "INTRODUCTION. 33\\nfinds an attempt, and a successful attempt, to\\nexhibit on a rational basis one or two of the\\ngreat Moral Principles of the Spiritual World.\\nBut the Physical World has not yet been\\nappealed to. Its magnificent system of Laws\\nremains outside, and its contribution mean-\\nwhile is either silently ignored or purposely set\\naside. The Physical, it is said, is too remote\\nfrom the Spiritual. The Moral World may\\nafford a basis for religious truth, but even this\\nis often the baldest concession; while the\\nappeal to the Physical universe is everywhere\\ndismissed as, on the face of it, irrelevant and\\nunfruitful. From the scientific side, again,\\nnothing has been done to court a closer fellow-\\nship. Science has taken theology at its own\\nestimate. It is a thing apart. The Spiritual\\nWorld is not only a different world, but a\\ndifferent kind of a world, a world arranged on\\na totally different principle, under a different\\ngovernmental scheme.\\nThe Reign of Law has gradually crept into\\nevery department of Nature, transforming\\nknowledge everywhere into Science. The\\nprocess goes on, and Nature slowly appears\\nto us as one great unity, until the borders of\\nthe Spiritual World are reached. There the\\n^vaw of Continuity ceases, and the harmony\\noreaks down. And men who have learned\\ntheir elementary lessons truly from the alpha-\\nbet of the lower Laws, going on to seek a\\nhigher knowledge, are suddenly confronted\\nwith the Great Exception.\\nEven those who have examined most care-\\n3 Natural Law", "height": "3583", "width": "2343", "jp2-path": "naturallawinspir04drum_0041.jp2"}, "42": {"fulltext": "34 INTRODUCTION.\\nfully the relations of the Natural and the Spirit-\\nual, seem to have committed themselves delib-\\nerately to a final separation in matters of Law.\\nIt is a surprise to find such a v^^riter as Horace\\nBushnell, for instance, describing the Spiritual\\nWorld as another system of nature incom-\\nmunicably separate from ours, and further\\ndefining it thus: *God has, in fact, erected\\nanother and higher system, that of spiritual\\nbeing and government for which nature exists;\\na system not under the law of cause and effect,\\nbut ruled and marshalled under other kinds of\\nlaws. Few men have shown more insight\\nthan Bushnell in illustrating Spiritual truth\\nfrom the Natural World; but he has not only\\nfailed to perceive the analogy with regard to\\nLaw, but emphatically denies it.\\nIn the recent literature of this whole region\\nthere nowhere seems any advance upon the\\nposition of Nature and the Supernatural.\\nAll are agreed in speaking of Nature and the\\nSupernatural. Nature in the Supernatural, so\\nfar as Laws are concerned, is still an unknown\\ntruth.\\nThe Scientific Basis of Faith is a sug~\\ngestive title. The accomplished author an-\\nnounces that the object of his investigation is\\nto show that the world of nature and mind,\\nas made known by science, constitute a basis\\nand a preparation for that highest moral and\\nspiritual life of man, which is evoked by the\\nself- revelation of God. f On the whole, Mr.\\nNature an^ the Supernatural, p. 19.\\nt *The Scientific Basis of Faith. By J. J^ Murphy, p. 466.", "height": "3566", "width": "2119", "jp2-path": "naturallawinspir04drum_0042.jp2"}, "43": {"fulltext": "INTRODUCTION. 35\\nMurphy seems to be more philosophical and\\nmore profound in his view of the relation of\\nscience and religion than any writer of modern\\ntimes. His conception of religion is broad\\nand lofty, his acquaintance with science ade-\\nquate. He makes constant, admirable, and\\noften original use of analogy; and yet, in\\nspite of the promise of this quotation, he has\\nfailed to find any analogy in that department\\nof Law where surely, of all others, it might\\nmost reasonably be looked for. In the broad\\nsubject even of the analogies of what he defines\\nas evangelical religion with Nature, Mr.\\nMurphy discovers nothing. Nor can this be\\ntraced either to short-sight or over-sight. The\\nsubject occurs to him more than once, and he\\ndeliberately dismisses it dismisses it not\\nmerely as unfruitful, but with a distinct denial\\nof its relevancy. The memorable paragraph\\nfrom Origen which forms the text of Btitler s\\nAnalogy, he calls this shallow and false\\nsaying. He says: The designation of But-\\nler s scheme of religious philosophy ought then\\nto be the analogy of religion, legal and evan-\\ngelical, to the constitution of nature. But\\ndoes this give altogether a true meaning?\\nDoes this double analogy really exist? If\\njustice is natural law among beings having a\\nmoral nature, there is the closest analogy\\nbetween the constitution of nature and merely\\nlegal religion. Legal religion is only the\\nextension of natural justice into a future life.\\n*Op. cit,, p. 333.", "height": "3583", "width": "2343", "jp2-path": "naturallawinspir04drum_0043.jp2"}, "44": {"fulltext": "36 INTRODUCTION.\\nBut is this true of evangelical religion?\\nHave the doctrines of Divine grace any similar\\nsupport in the analogies of nature? I trow\\nnot.* And with reference to a specific ques-\\ntion, speaking of immortality, he asserts that\\nthe analogies of mere nature are opposed to\\nthe doctrine of immortality, t With regard to\\nButler s great work in this department, it is\\nneedless at this time of day to point out that\\nhis aims did not lie exactly in this direction.\\nHe did not seek to indicate analogies between\\nreligion and the constitution and course of\\nNature. His theme was, The Analogy of\\nReligion to the constitution and course of\\nNature. And although he pointed out direct\\nanalogies of Phenomena, such as those between\\nthe metamorphoses of insects and the doctrine\\nof a future state and although he showed that\\nthe natural and moral constitution and gov-\\nernment of the world are so connected as to\\nmake up together but one scheme, J his real\\nintention was not so much to construct argu-\\nments as to repel objections. His emphasis\\naccordingly was laid upon the difficulties of the\\ntwo schemes rather than on their positive lines;\\nand so thoroughly has he made out his point,\\nthat, as is well known, the effect upon many\\nhas been, not to lead them to accept the Spirit-\\nual World on the ground of the Natural, but\\nto make them despair of both. Butler lived at\\na time when defense was more necessary than\\nconstruction, when the materials for construc-\\ntion were scarce and insecure, and when,\\n*Ibid., p. 333. tlbid.\u00c2\u00bb p. 331. t Analogy, chap. vii.", "height": "3566", "width": "2119", "jp2-path": "naturallawinspir04drum_0044.jp2"}, "45": {"fulltext": "INTRODUCTION. 37\\nbesides, some of the things to be defended\\nwere quite incapable of defense. Notwith-\\nstanding this, his influence over the whole\\nfield since has been unparalleled.\\nAfter all, then, the Spiritual World, as it\\nappears at this moment, is outside Natural\\nLaw. Theology continues to be considered, as\\nit has always been, a thing apart. It remains\\nstill a stupendous and splendid construction,\\nbut on lines altogether its own. Now is The-\\nology to be blamed for this? Nature has been\\nlong in speaking; even yet its voice is low,\\nsometimes inaudible. Science is the true de-\\nfaulter, for Theology had to wait patiently for\\nits development. As the highest of the sci-\\nences, Theology in the order of evolution\\nshould be the last of all into rank. It is re-\\nserved for it to perfect the final harmony.\\nStill, if it continues longer to remain a thing\\napart, with increasing reason will be such pro-\\ntests as this of the Unseen Universe, when,\\nin speaking of a view of miracles held by an\\nolder Theology, it declares: If he submits\\nto be guided by such interpreters, each intelli-\\ngent being will forever continue to be baffled\\nin any attempt to explain these phenomena,\\nbecause they are said to have no physical rela-\\ntion to anything that went before or that fol-\\nlowed after; in fine, they are made to form a\\nuniverse within a universe, a portion cut off\\nby an insurmountable barrier from the domain\\nof scientific inquiry.\\nUnseen Universe, 6th ed pp. 89, 90.", "height": "3583", "width": "2343", "jp2-path": "naturallawinspir04drum_0045.jp2"}, "46": {"fulltext": "38 INTRODUCTION.\\nThis is the secret of the present decadence\\nof Religion in the world of Science. For Sci-\\nence can hear nothing of a Great Exception.\\nConstructions on unique lines, portions cut\\noff by an insurmountable barrier from the do-\\nmain of scientific inquiry, it dare not recog-\\nnize. Nature has taught it this lesson, and\\nNature is right. It is the province of Science\\nto vindicate Naiture here at any hazard. But\\nin blaming Theology for its intolerance, it has\\nbeen betrayed into an intolerance less excus-\\nable. It has pronounced upon it too soon.\\nWhat if Religion be yet brought within the\\nsphere of Law? Law is the revelation of time.\\nOne by one slowly through the centuries the\\nSciences have crystallized into geometrical\\nform, each form not only perfect in itself, but\\nperfect in its relation to all other forms.\\nMany forms had to be perfected before the\\nform of the Spiritual. The Inorganic has to\\nbe worked out before the Organic, the Natural\\nbefore the Spiritual. Theology at present has\\nmerely an ancient and provisional philosophic\\nform. By and by it will be seen whether it be\\nnot susceptible of another. For Theology must\\npass through the necessary stages of progress,\\nlike any other science. The method of science-\\nmaking is now fully established. In almost\\nall cases the natural history and development\\nare the same. Take, for example, the case of\\nGeology. A century ago there was none.\\nScience went out to look for it, and brought\\nback a Geology which, if Nature were a har-\\nmony, had falsehood written almost on its face.", "height": "3566", "width": "2119", "jp2-path": "naturallawinspir04drum_0046.jp2"}, "47": {"fulltext": "INTRODUCTION. 39\\nIt was the Geology of Catastrophism, a Geol-\\nogy so out of line with Nature, as revealed by\\nthe other sciences, that a priori grounds a\\nthoughtful mind might have been justified in\\ndismissing it as a final form of any science.\\nAnd its fallacy was soon and thoroughly ex-\\nposed. The advent of modified uniformitarian\\nprinciples all but banished the word catastro-\\nphe from science, and marked the birth of\\nGeology as we know it now. Geology, that is\\nto say, had fallen at last into the great scheme\\nof Law. Religious doctrines, many of them\\nat least, have been up to this time all but as\\ncatastrophic as the old Geology. They are not\\non the lines of Nature as we have learned to\\ndecipher her. If any one feel, as Science com-\\nplains that it feels, that the lie of things in the\\nSpiritual World as arranged by Theology is not\\nin harmony with the world around, is not, in\\nshort, scientific, he is entitled to raise the\\nquestion whether this be really the final form\\nof those departments of Theology to which his\\ncomplaint refers. He is justified, moreover in\\ndemanding a new investigation with all mod-\\nern methods and resources; and Science is\\nbound by its principles not less than by the\\nlessons of its own past, to suspend judgment\\ntill the last attempt is made. The success of\\nsuch an attempt will be looked forward to with\\nhopefulness or fearfulness just in proportion^\\nto one s confidence in Nature in proportion to\\none s belief in the divinity of man and in the\\ndivinity of things. If there is any, truth in the\\nunity of Nature, if that supreme principle of", "height": "3583", "width": "2343", "jp2-path": "naturallawinspir04drum_0047.jp2"}, "48": {"fulltext": "40 INTRODUCTION.\\ng\\nContinuity which is growing in splendor with\\nevery discovery of science, the conclusion is\\nforegone. If there is any foundation for The-\\nology, if the phenomena of the Spiritual World\\nare real, in the nature of things they ought to\\ncome into the sphere of Law. Such is at once\\nthe demand of Science upon Religion and the\\nprophecy that it can and shall be fulfilled.\\nThe Botany of Linaeus, a purely artificial\\nsystem, was a splendid contribution to human\\nknowledge, and did more in its day to enlarge\\nthe view of the vegetable kingdom than all\\nthat had gone before. But all artificial systems\\nmust pass away. None knew better than the\\ngreat Swedish naturalist himself that his sys-\\ntem, being artificial, was but provisional.\\nNature must be read in its own light. And\\nas the botanical field became more luminous,\\nthe system of Jussieu and De Candolle slowly\\nemerged as a native growth, unfolded itself\\nas naturally as the petals of one of its own flow-\\ners, and forcing itself upon men s intelligence\\nas the very voice of Nature, banished the\\nLinsean system forever. It were unjust to say\\nthat the present Theology is as artificial as the\\nsystem of Linaeus in many particulars it wants\\nbut a fresh expression to make it in the most\\nmodern sense scientific. But if it has a basis\\nin the constitution and course of Nature, that\\nbasis has never been adequately shown. It\\nhas depended on Authority rather than on\\nLaw; and a new basis must be sought and\\nfound if it is to be presented to those with\\nwhom Law alone is Authority.", "height": "3566", "width": "2119", "jp2-path": "naturallawinspir04drum_0048.jp2"}, "49": {"fulltext": "INTRODUCTION. 41\\nIt is not, of course, to be inferred that the\\nscientific method will ever abolish the radical\\ndistinctions of the Spiritual World. True sci-\\nence proposes to itself no such general leveling\\nin any department. Within the unity of the\\nwhole there must always be room, for the char-\\nacteristic differences of the parts, and those\\ntendencies of thought at the present time which\\nignore such distinctions, in their zeal for sim-\\nplicity really create confusion. As has been\\nwell said by Mr. Hutton: Any attempt to\\nmerge the distinctive characteristic of a higher\\nscience in a lower of chemical changes in\\nmechanical of physiological in chemical\\nabove all, of mental changes in physiological\\nis a neglect of the radical assumption of all\\nscience, because it is an attempt to deduce\\nrepresentations, or rather misrepresentations\\nof one kind of phenomenon from a concep-\\ntion of another kind which does not contain it,\\nand must have it implicitly and illicitly smug-\\ngled in before it can be extracted out of it.\\nHence, instead of increasing our means of rep-\\nresenting the universe to ourselves without\\nthe detailed examination of particulars, such\\na procedure leads to misconstructions of fact\\non the basis of an imported theory, and gener-\\nally ends in forcibly perverting the least-known\\nscience to the type of the better known.\\nWhat is wanted is simply a unity of concep-\\ntion, but not such a unity of conception as\\nshould be founded on an absolute identity of\\nphenomenon. This latter might, indeed, be a\\nEssays, vol. i., p. 40.\\n4 Natural Law", "height": "3583", "width": "2343", "jp2-path": "naturallawinspir04drum_0049.jp2"}, "50": {"fulltext": "42 INTRODUCTION.\\nunity, but it would be a very tame one. The\\nperfection of unity is attained where there is\\ninfinite variety of phenomena, infinite com-\\nplexity of relation, but great simplicity of\\nLaw. Science will be complete when all\\nknown phenomena can be arranged in one\\nvast circle in which a few well-known Laws\\nshall form the radii these radii at once separ-\\nating and uniting, separating into particular\\ngroups, yet uniting all to a common centre.\\nTo show that the radii for some of the most\\ncharacteristic phenomena of the Spiritual\\nWorld are already drawn within that circle by\\nscience is the main object of the papers which\\nfollow. There will be found an attempt to\\nre-state a few of the more elementary facts of\\nthe Spiritual Life in terms of Biology. Any\\nargument for Natural Law in the Spiritual\\nWorld may be best tested in the a posteriori\\nform. And although the succeeding pages are\\nnot designated in the first instance to prove a\\nprinciple, they may yet be entered here as evi-\\ndence. The practical test is a severe one, but\\non that account all the more satisfactory.\\nAnd what will be gained if the point be\\nmade out? Not a few things. For one, as\\npartly indicated already, the scientific demand\\nof the age will be satisfied. That demand is\\nthat all that concerns life and conduct shall be\\nplaced on a scientific basis. The only great\\nattempt to meet that at present is Positivism.\\nBut what again ir^ a scientific basis? What\\nexactly is this demand of the age? *By Sci-\\nence I understand, says Huxley, all knowl-", "height": "3566", "width": "2119", "jp2-path": "naturallawinspir04drum_0050.jp2"}, "51": {"fulltext": "INTRODUCTION. 43\\nedge which rests upon evidence and reasoning\\nof a like character to that which claims our\\nassent to ordinary scientific propositions and\\nif any one is able to make good the assertion\\nthat his theology rests upon valid evidence\\nand sound reasoning, then it appears to me\\nthat such theology must take its place as a part\\nof science. That the assertion has been\\nalready made good is claimed by many who\\ndeserve to be heard on questions of scientific\\nevidence. But if more is wanted by some\\nminds, more not perhaps of a higher kind, but\\nof a different kind, at least the attempt can\\nbe m-ade to gratify them. Mr. Frederic Har-\\nrison,* in name of the Positive method of\\nthought, turns aside from ideal standards\\nwhich avow themselves to be lawless, which\\nprofess to transcend the field of law. We say,\\nlife and conduct shall stand for us wholly on a\\nbasis of law, and must rest entirely in that\\nregion of science (not physical, but moral and\\nsocial science) where we are free to use our\\nintelligence, in the methods known to us as in-\\ntelligible logic, methods which the intellect\\ncan analyze. When you confront us with\\nhypotheses, however sublime and however\\naffecting, if they cannot be stated in terms of\\nthe rest of our knowledge, if they are disparate\\nto that world of sequence and sensation which\\nto us is the ultimate base of all our real knowl-\\nedge, then we shake our heads and turn aside.\\nThis is a most reasonable demand, and we\\nhumbly accept the challenge. We think relig-\\nA Modern Syxnposinm. Nineteenth Centnry, vol. i.,p. 625.", "height": "3583", "width": "2343", "jp2-path": "naturallawinspir04drum_0051.jp2"}, "52": {"fulltext": "44 INTRODUCTION.\\nious truth, or at all events certain of the larg-\\nest facts of the Spiritual Life, can be stated\\nin terms of the rest of our knowledge.\\nWe do not say, as already hinted, that the\\nproposal includes an attempt to prove the ex-\\nistence of the Spiritual World. Does that need\\nproof? And if so, what sort of evidence would\\nbe considered in court? The facts of the Spir-\\nitual World are as real to thousands as the facts\\nof the Natural World and more read to hun-\\ndreds. But were one asked to prove that the\\nSpiritual World can be discerned by the ap-\\npropriate faculties, one would do it precisely\\nas one would attempt to prove the Natural\\nWorld to be an object of recognition to the\\nsenses and with as much or as little success.\\nIn either instance probably the fact would be\\nfound incapable of demonstration, but not\\nmore in the one case than in the other. Were\\none asked to prove the existence of Spiritual\\nLife, one would also do it exactly as one would\\nseek to prove Natural Life. And this perhaps\\nmight be attempted with more hope. But this\\nis not on the immediate programme. Science\\ndeals with known facts; and accepting certain\\nknown facts in the Spiritual World we proceed\\nto arrange them, to discover their Laws, to\\ninquire if they can be stated in terms of the\\nrest of our knowledge.\\nAt the same time, although attempting no\\nphilosophical proof of the existence of a Spirit-\\nual Life and a Spiritual World, we are not\\nwithout hope that the general line of thought\\nhere may be useful to some who are honestly", "height": "3566", "width": "2119", "jp2-path": "naturallawinspir04drum_0052.jp2"}, "53": {"fulltext": "INTRODUCTION. 45\\ninquiring in these directions. The stumbling-\\nblock to most minds is perhaps less the mere\\nexistence of the unseen than the want of defini-\\ntion, the apparently hopeless vagueness, and\\nnot least, the delight in this vagueness as mere\\nvagueness by some who look upon this as the\\nmark of quality in Spiritual things. It will be\\nat least something to tell earnest seekers that\\nthe Spiritual World is not a castle in the air,\\nof an architecture unknown to earth or heaven,\\nbut a fair ordered realm furnished with many\\nfamiliar things and ruled by well-remembered\\nLaws.\\nIt is scarcely necessary to emphasize under\\na second head the gain in clearness. The\\nSpiritual world as it stands is full of perplex-\\nity. One can escape doubt only by escaping\\nthought. With regard to many important\\narticles of religion, perhaps the best and the\\nworst course at present open to a doubter is\\nsimply credulity. Who is to answer for this\\nstate of things? It comes as a necessary tax\\nfor improvement on the age in which we live.\\nThe old ground of faith, Authority, is given\\nup; the new. Science, has not yet taken its\\nplace. Men did not require to see truth before\\nthey only needed to believe it. Truth, there-\\nfore, had not been put by Theology in a seeing\\nform which, however, was its original form.\\nBut they now ask to see it. And when it is\\nshown them they start back in despair. We\\nshall not say what they see. But we shall say\\nwhat they might see. If the Natural Laws\\nwere run through the Spiritual World, they", "height": "3583", "width": "2343", "jp2-path": "naturallawinspir04drum_0053.jp2"}, "54": {"fulltext": "46 INTRODUCTION.\\nmight see the great lines of religious truth as\\nclearly and simply as the broad lines of science.\\nAs they gazed into that Natural-Spiritual\\nWorld they would say to themselves, We have\\nseen something like this before. This order is\\nknown to us. It is not arbitrary. This Law\\nhere is that old Law there, and this Phenome-\\nnon here, what can it be but that which stood\\nin precisely the same relation to that Law\\nyonder? And so gradually from the new\\nform everything assumes new meaning. So\\nthe Spiritual World becomes slowly Natural;\\nand, what is of all but equal moment, the\\nNatural World becomes slowly Spiritual.\\nNature is not a mere image or emblem of the\\nSpiritual. It is a working model of the Spirit-\\nual. In the Spiritual World the same wheels\\nrevolve but without the iron. The same\\nfigures flit across the stage, the same processes\\nof growth go on, the same functions are dis-\\ncharged, the same biological laws prevail only\\nwith a different quality of Bios. Plato s pris-\\noner, if not out of the Cave, has at least his\\nface to the light.\\nThe earth is cram d with heaven,\\nAnd every common bush afire with God.\\nHow much of the Spiritual World is covered\\nby Natural Law we do not propose at present\\nto inquire. It is certain, at least, that the\\nwhole is not covered. And nothing more lends\\nconfidence to the method than this. For one\\nthing, room is still left for mystery. Had no\\nplace remained for mystery it had proved itself", "height": "3566", "width": "2119", "jp2-path": "naturallawinspir04drum_0054.jp2"}, "55": {"fulltext": "INTRODUCTION. 47\\nboth unscientific and irreligious. A Science\\nwithout mystery is unknown; a Religion with-\\nout mystery is absurd. This no attempt to\\nreduce Religion to a question of mathematics,\\nor demonstrate God in biological formulae.\\nThe elimination of mystery from the universe\\nis the elimination of Religion. However far\\nthe scientific method may penetrate the Spirit-\\nual World, there will always remain a region\\nto be explored by a scientific faith. I shall\\nnever rise to the point of view which wishes to\\nraise faith to knowledge. To me, the way\\nof truth is to come through the knowledge of\\nmy ignorance to the submissiveness of faith,\\nand then, making that my starting place, to\\nraise my knowledge into faith.\\nLest this proclamation of mystery should\\nseem alarming, let us add that this mystery\\nalso is scientific. The one subject on which all\\nscientific men are agreed, the one theme on\\nwhich all alike become eloquent, the one strain\\nof pathos in all their writing and speaking and\\nthinking, concerns that final uncertainty, that\\nutter blackness of darkness bounding their\\nwork on every side. If the light of Nature is\\nto illuminate for us the Spiritual Sphere there\\nmay well be a black Unknown, corresponding,\\nat least at some points, to this zone of darkness\\nround the Natural World.\\nBut the final gain would appear in the depart-\\nment of Theology. The establishment of the\\nSpiritual Laws on the solid ground of\\nNature, to which the mind trusts which\\n*Beck: Bib. Psychol., Clark s Tr., Pref., 2d Ed. p. xiii.", "height": "3583", "width": "2343", "jp2-path": "naturallawinspir04drum_0055.jp2"}, "56": {"fulltext": "48 INTRODUCTION.\\nbuilds for aye, would offer a new basis for\\ncertainty in Religion. It has been indicated\\nthat the authority of Authority is waning.\\nThis is a plain fact. And it was inevitable.\\nAuthority man s Authority that is\u00e2\u0080\u0094 ^is for\\nchildren. And there necessarily comes a time\\nwhen they add to the question, What shall I\\ndo? or, What shall I believe? the adult s inter-\\nrogation Why? Now this question is sacred,\\nand must be answered.\\nHow truly its central position is impreg-\\nnable, Herbert Spencer has well discerned,\\nreligion has never adequately realized. In\\nthe devoutest faith, as we habitually see it,\\nthere lies hidden an innermost core of scep-\\nticism; and is this scepticism which causes\\nthat dread of inquiry displayed by religion\\nwhen face to face with science. True indeed\\nReligion has never realized how impregnable\\nare many of its positions. It has not yet been\\nplaced on that basis which would make them\\nimpregnable. And in a transition period like\\nthe present, holding Authority with one hand,\\nthe other feeling all around in the darkness for\\nsome strong new support. Theology is surely\\nto be pitied. Whence this dread when brought\\nface to face with Science? It cannot be dread\\nof scientific fact. No single fact in Science has\\never discredited a fact in Religion. The the-\\nologian knows that, and admits that he has no\\nfear of facts. What then has Science done to\\nmake Theology tremble? It is its method. It\\nis its system. It is its Reign of Law. It is\\nFirst Principles, p. 161.", "height": "3566", "width": "2119", "jp2-path": "naturallawinspir04drum_0056.jp2"}, "57": {"fulltext": "INTRODUCTION. 49\\nits harmony and continuity. The attack is not\\nspecific. No one point is assailed. It is the\\nwhole system which when compared with the\\nother and weighed in its balance is found want-\\ning. An eye which has looked at the first\\ncannot look upon this. To do that, and rest\\nin the contemplation, it has first to uncentury\\nitself.\\nHerbert Spencer points out further, with how\\nmuch truth need not now be discussed, that\\nthe purification of Religion has always come\\nfrom Science. It is very apparent at all events\\nthat an immense debt must soon be contracted.\\nThe shifting of the furnishings will be a work\\nof time. But it must be accomplished. And\\nnot the least result of the process will be the\\neffect upon Science itself. No department of\\nknowledge ever contributes to another without\\nreceiving its own again with usury vxritness\\nthe reciprocal favors of Biology and Sociology.\\nFrom the time that Comte defined the analogy\\nbetween the phenomena exhibited by aggrega-\\ntions of associated men and those of animal\\ncolonies, the Science of Life and the Science\\nof Society have been so contributing to one\\nanother that their progress since has been all\\nbut hand-to-hand. A conception borrowed by\\nthe one has been observed in time finding its\\nway back, and always in an enlarged form, to\\nfurther illuminate and enrich the field it left.\\nSo must it be with Science and Religon. li-\\nthe purification of Religion comes from Science,\\nthe purification of Science, in a deeper sense,\\nshall come from Religion. The true ministry\\n4", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0057.jp2"}, "58": {"fulltext": "50 INTRODUCTION.\\nof Nature must at last be honored, and Science\\ntake its place as the great expositor. To Men\\nof Science, not less than to Theologians,\\nScience then\\nShall be a precious visitant; and then,\\nAnd only then, be worthy of her name\\nFor then her heart shall kindle, her dull eye,\\nDull and inanimate, no more shall hang\\nChained to its object in brute slavery\\nBut taught wi^h patient interest to watch\\nThe process of things, and serve the cause\\nOf order and distinctness, not for this\\nShall it forget that its most noble use.\\nIts most illustrious province, must be found\\nIn furnishing clear guidance, a support.\\nNot treacherous, to the mind s excursive power.***\\nBut the gift of Science to Theology shall be\\nnot less rich. With the inspiration of Nature\\nto illuminate what the inspiration of Revela-\\ntion has left obscure, heresy in certain whole\\ndepartments shall become impossible. With\\nthe demonstration of the naturalness of the\\nsupernatural, scepticism even may come to be\\nregarded as unscientific. And those who have\\nwrestled long for a few bare truths to ennoble\\nlife and rest their souls in thinking of the future\\nwill not be left in doubt.\\nIt is impossible to believe that the amazing\\nsuccession of revelations in the domain of\\nNature during the last few centuries, at which\\nthe world has all but grown tired wondering,\\nare to yield nothing for the higher life. If the\\n\u00e2\u0099\u00a6Wordsworth s Excursion^ Book iv.", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0058.jp2"}, "59": {"fulltext": "INTRODUCTION. 51\\ndevelopment of doctrine is to have any mean-\\ning for the fntiire, Theology must draw upon\\nthe further revelation of the seen for the further\\nrevelation of the unseen. It need, and can,\\nadd nothing to fact but as the vision of New-\\nton rested on a clearer and richer world than\\nthat of Plato, so, though seeing the same\\nthings in the Spiritual World as our fathers,\\nwe may see them clearer and richer. With\\nthe work of the centuries upon it, the mental\\neye is a finer instrument, and demands a more\\nordered world. Had the revelation of Law\\nbeen given sooner, it had been unintelligible.\\nRevelation never volunteers anything that\\nman could discover for himself on the prin-\\nciple, probably, that it is only when he is cap-\\nable of discovering it that he is capable of\\nappreciating it. Besides, children do not need\\nLaws, except Laws in the sense of command-\\nments. They repose with simplicity on\\nauthority, and ask no questions. But there\\ncomes a time, as the w^orld reaches its man-\\nhood, when they will ask questions, and stake,\\nmoreover, everything on the answers. That\\ntime is now. Hence we must exhibit our doc-\\ntrines, not lying athv/art the lines of the world s\\nthinking, in a place reserved, and therefore\\nshunned, for the Great Exception but in their\\nkinship to all truth and in their Law -relation\\nto the whole of Nature. This is, indeed,\\nsimply following out the system of teaching\\nbegun by Christ Himself. And what is the\\nsearch for spiritual truth in the Laws of Nature\\nbut an attempt to utter the parables which", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0059.jp2"}, "60": {"fulltext": "52 INTRODUCTION.\\nhave been hid so long in the world around\\nwithout a preacher, and to tell men once more\\nthat the Kingdom of Heaven is like unto this\\n^,nd to that?", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0060.jp2"}, "61": {"fulltext": "INTRODUCTION. 53\\nPART II.\\nThe Law of Continuity having been re-\\nferred to already as a prominent factor in this\\ninquiry, it may not be out of place to sustain\\nplea for Natural Law in the Spiritual Sphere\\nby a brief statement and application of this\\ngreat principle. The Law of Continuity fur-\\nnishes an a priori argument for the position we\\nare attempting to establish of the most convin-\\ncing kind of such a kind, indeed, as to seem\\nto our mind final. Briefly indicated, the\\nground taken up is this, that if Nature be a\\nharmony, Man in all his relations physical,\\nmental, moral, and spiritual fa|ls to be in-\\ncluded within its circle. It is altogether un-\\nlikely that man spiritual should be violently\\nseparated in all the conditions of growth, de-\\nvelopment, and life, from man physical. It is\\nindeed difficult to conceive that one set of\\nprinciples should guide the natural life, and\\nthese at a certain period the very point where\\nthey are needed suddenly give place to an-\\nother set of principles altogether new and un-\\nrelated. Nature has never taught us to expect\\nsuch a catastrophe. She has nowhere pre-\\npared us for it. And Man cannot in the\\nnature of things, in the nature of thought, in", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0061.jp2"}, "62": {"fulltext": "54 INTRODUCTION.\\nthe nature of lang^uage, be separated into two\\nsuch incoherent halves.\\nThe spiritual man, it is true, is to be stud-\\nied in a different department of science from\\nthe natural man. But the harmony established\\nby science is not a harmony within specific de-\\npartments. It is the universe that is the har-\\nmony, the universe of which these are but parts\\nAnd the harmonies of the parts depend for all\\ntheir weight and interest on the harmony of\\nthe whole. While, therefore, there are many\\nharmonies, there is but one harmony. The\\nbreaking up of the phenomena of the universe\\ninto carefully guarded groups, and the alloca-\\ntion of certain prominent Laws to each, it must\\nnever be forgotten, and however much Nature\\nlends itself to it, are artificial. We find an\\nevolution in Botan}^, another in Geology, and\\nanother in Astronomy, and the effect is to lead\\none insensibly to look upon these as three dis-\\ntinct evolutions. But these sciences, of course,\\nare mere departments created by ourselves to\\nfacilitate knowledge reductions of Nature to\\nthe scale of our own intelligence. And we must\\nbeware of breaking up Nature except for this\\npurpose. Science has so dissected everything,\\nthat it becomes a mental difficulty to put the\\npuzzle together again and we must keep our-\\nselves in practice by constantly thinking of\\nNature as a whole, if science is not to be spoiled\\nby its own refinements. Evolution being\\nfound in so many different sciences, the\\nlikelihood is that it is a universal principle.\\nAnd there is no presumption whatever against", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0062.jp2"}, "63": {"fulltext": "INTRODUCTION. 55\\nthis Law and many others being excluded\\nfrom the domain of the spiritual life. On\\nthe other hand, there are very convincing\\nreasons why the Natural Laws should be con-\\ntinuous through the Spiritual Sphere not\\nchanged in any way to meet the new circum-\\nstances, but continuous as they stand.\\nBut to the exposition. One of the most strik-\\ning generalizations of recent science is that\\neven Laws have their Law. Phenomena first,\\nin the progress of knowledge, were grouped to-\\ngether, and Nature shortly presented the spec-\\ntacle of a cosmos, the lines of beauty being the\\ngreat Natural Laws. So long, however, as\\nthese Laws were merely great lines running\\nthrough Nature, so long as they remained iso-\\nlated from one another, the system of Nature\\nwas still incomplete. The principle which\\nsought Law among phenomena had to go fur-\\nther and seek a Law among the Laws. Laws\\nthemselves accordingly came to be treated as\\nthey treated phenomena, and found themselves\\nfinally grouped in a still narrower circle. That\\ninmost circle is governed by one great Law,\\nthe Law of Continuity. It is the Law for\\nLaws.\\nIt is perhaps significant that few exact defi-\\nnitions of Continuity are to be found. Even\\nin Sir W. R. Grove s famous paper,* the foun-\\ntain-head of the modern form of this far from\\nmodern truth, there is no attempt at definition.\\nIn point of fact, its sweep is so magnificent, it\\nappeals so much more to the imagination than\\nThe Correlation of Physical Forces, 6th Ed. p. 181, et seq.", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0063.jp2"}, "64": {"fulltext": "\u00c2\u00a36 INTRODUCTION.\\nto the reason, that men have preferred to ex-\\nhibit rather than to define it. Its true great-\\nness consists in the final impression it leaves\\non the mind with regard to the uniformity of\\nNature. For it was reserved for the Law of\\nContinuity to put the finishing touch to the\\nharmony of the universe.\\nProbably the most satisfactory way to secure\\nfor oneself a just appreciation of the Principle\\nof Continuity is to try to conceive the universe\\nwithout it. The opposite of a continuous uni-\\nverse would be a discontinuous universe, an\\nincoherent and irrelevant universe as irrel-\\nevant in all its ways of doing things as an irrel-\\nevant person. In effect, to withdraw Continu-\\nity from the universe would be the same as to\\nwithdraw reason from an individual. The uni-\\nverse would run deranged; the world would be\\na mad world.\\nThere used to be a children s book which\\nbore the fascinating title of The Chance\\nWorld. It described a world in which every-\\nthing happened by chance. The sun might rise\\nor it might not; or it might appear at any\\nhour, or the moon might come up instead.\\nWhen children were born they might have one\\nhead or a dozen heads, and those heads might\\nnot be on their shoulders there might be no\\nshoulders but arranged about the limbs. If\\none jumped up in the air it was impossible to\\npredict whether he would ever come down\\nagain. That he came down yesterday was no\\nguarantee that he would do it next time. For\\nevery day antecedent and consequent varied,", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0064.jp2"}, "65": {"fulltext": "INTRODUCTION. 57\\nand gravitation and everything else changed\\nfrom hour to hour. To-day a child s body\\nmight be so light that it was impossible for it\\nto descend from its chair to the floor; but to-\\nmorrow, in attempting the experiment again,\\nthe impetus might drive it through a three-\\nstory house and dash it to pieces somewhere\\nnear the centre of the earth. In this chance\\nworld cause and effect were abolished. Law\\nwas annihilated. And the result to the inhabi-\\ntants of such a world could only be that reason\\nwould be impossible. It would be a lunatic\\nworld with a population of lunatics.\\nNow this is no more than a real picture of\\nwhat the world would be without Law, or the\\nuniverse without Continuity. And hence we\\ncome in sight of the necessity of some prin-\\nciple or La,w according to which Laws shall\\nbe, and be continuous throughout the sys-\\ntem. Man as a rational and moral being de-\\nmands a pledge that if he depends on Nature\\nfor any given result on the ground that\\nNature has previously led him to except such\\na result, his intellect shall not be insulted,\\nnor his confidence in her abused. If he is to\\ntrust Nature, in short, it must be guaranteed\\nto him that in doing so he will never be put\\nto confusion. The authors of the Unseen\\nUniverse conclude their examination of this\\nprinciple by saying that assuming the exist-\\nence of a Supreme Governor of the universe,\\nthe Principle of Continuity may be said to be\\nthe definite expression in words of our trust\\nthat He will not put us to permanent intellec-", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0065.jp2"}, "66": {"fulltext": "58 INTRODUCTION.\\ntual confusion, and we can easily conceive simi-\\nlar expressions of trust with reference to the\\nother faculties of man. Or, as it has been\\nwell put elsewhere, Continuity is the expres-\\nsion of the Divine Veracity in Nature. f\\nThe most striking examples of the continu-\\nousness of Law are perhaps those furnished by\\nAstronomy, especially in connection with the\\nmore recent applications of spectrum analysis.\\nBut even in the case of the simpler Laws the\\ndemonstration is complete. There is no reason\\napart from Continuity to expect that gravita-\\ntion for instance should prevail outside our\\nworld. But wherever matter has been detected\\nthroughout the entire universe, whether in the\\nform of star or planet, comet or meteorite, it is\\nfound to obey that Law. If there were no\\nother indication of unity than this, it would be\\nalmost enough. For the unity which is im-\\nplied in the mechanism of the heavens is indeed\\na unity which is all-embracing and complete.\\nThe structure of our own bodies, with all that\\ndepends upon it, is a structure governed by,\\nand therefore adapted to, the same force of gra-\\nvitation which has determined the form and\\nthe movements of myriads of worlds. Every\\npart of the human organism is fitted to condi-\\ntions which would all be destroyed in a mo-\\nment if. the forces of gravitation were to\\n\u00e2\u0080\u00a2change or fail. t\\nUnseen Universe, 6th Ed., p. 88.\\nt Old Faiths in New Light, by Newman Smith. Unwin s\\nEnglish edition, p 252.\\nt The Duk\u00c2\u00a3 of Argyll: Contemporary Review, Sept., 1880,\\n7p. 358.*", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0066.jp2"}, "67": {"fulltext": "INTRODUCTION. 59\\nBut it is unnecessary to multiply illustra-\\ntions. Having defined the principle we may\\nproceed at once to apply it. And the argu-\\nment may be summed up in a sentence. As\\nthe Natural Laws are continuous through the\\nuniverse of matter and of space, so will they\\nbe continuous through the universe of spirit.\\nIf this be denied, what then? Those who\\ndeny it must furnish the disproof. The argu-\\nment is founded on a principle which is now\\nacknowledged to be universal and the 07ius of\\ndisproof must lie with those who may be bold\\nenough to take up the position that a region\\nexists where at last the Principle of Continuity\\nfails. To do this one would first have to over-\\nturn Nature, then science, and last, the human\\nmind.\\nIt may seem an obvious objection that many\\nof the Natural Laws have no connection what-\\never with the Spiritual World, and as a matter\\nof fact are not continued through it. Gravi-\\ntation, for instance what direct application\\nhas that in the Spiritual World? The reply is\\nthree-fold. First, there is no proof that it does\\nnot hold there. If the spirit be in any sense\\nmaterial it certainly must hold. In the second\\nplace, gravitation may hold for the Spiritual\\nSphere although it cannot be directly proved.\\nThe spirit may be armed with powers which\\nenable it to rise superior to gravity. Dur-\\ning the action of these powers gravity need be\\nno more suspended than in the case of a plant\\nwhich rises in the air during the process of\\ngrowth. It does this in virtue of a higher Law", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0067.jp2"}, "68": {"fulltext": "60 INTRODUCTION.\\nand in apparent defiance of the lower.\\nThirdly, if the spiritual be not material it still\\ncannot be said that that gravitation ceases at\\nthat point to be continuous. It is not gravita-\\ntion that ceases it is matter.\\nThis point, however, will require develop-\\nment for another reason. In the case of the\\nplant just referred to, there is a principle of\\ngrowth or vitality at work superseding the\\n^attraction of gravity. Why is there no trace\\nof that Law in the Inorganic world? Is not\\nthis another instance of the discontinuousness\\nof Law? If the Law of vitality has so little\\nconnection with the Inorganic kingdom less\\neven than gravitation with the Spiritual, what\\nbecomes of Continuity? Is it not evident that\\neach kingdom of Nature has its own set of\\nLaws which continue possibly untouched for\\nthe specific kingdom but never extend be-\\nyond it?\\nIt is quite true that when we pass from the\\nInorganic to the Organic, we come upon a new\\nset of Laws. But the reason why the lower\\nset do not seem to act in the higher sphere is\\nnot that they are annihilated, but they are\\noverruled. And the reason why the higher\\nLaws are not found operating in the lower is\\nnot because they are not continuous downward,\\nbu.t because there is nothing for them there to\\nact upon. It is not Law ihat fails, but oppor-\\ntunity. The biological Laws are continuous\\nfor life. Wherever there is life, that is to say,\\nthey will be found acting, just as gravitation\\nacts wherever there is matter.", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0068.jp2"}, "69": {"fulltext": "V INTRODUCTION. 61\\nWe have purposely, in the last paragraph,\\n/indulged in a fallacy. We have said that the\\nbiological Laws would certainly be continu-\\nous in the lower or mineral sphere were there\\nanything there for them to act upon. Now\\nLaws do not act upon anything. It has been\\nstated already, although apparently it cannot\\nbe too abundantly emphasized, that Laws are\\nonly modes of operation, not themselves ope-\\nrators. The accurate statem^ent, therefore,\\nwould be that the biological Laws would be\\ncontinuous in the low^er sphere were there\\nanything there for them, not to act upon, but\\nto keep in order. If there is no acting going\\non, if there is nothing being kept in order, the\\nresponsibility does not lie with Continuity.\\nThe Law will always be at its post, not only\\nwhen its services are required, but wherever\\nthey are possible.\\nAttention is drawn to this, for it is a correc-\\ntion one will find oneself compelled often to\\nmake in his thinking. It is so difficult to keep\\nout of mind the idea of substance in connection\\nwith the Natural Laws, the idea that they are\\nthe movers, the essences, the energies, that\\none is constantly on the verge of false conclu-\\nsions. Thus a hasty glance at the present\\nargument on the part of any one ill -furnished\\nenough to confound Law with substance or\\nwith cause would probably lead to its imme-\\ndiate rejection.\\nFor, to continue the same line of illustration,\\nit might next be urged that such a Lav/ as\\nBiogenesis, which, as we hope to show after-", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0069.jp2"}, "70": {"fulltext": "62 INTRODUCTION.\\nwards, is the fundamental Law of life for both\\nthe natural and spiritual worlds, can have no-\\napplication whatsoever in the latter sphere.\\nThe life with which it deals in the Natural\\nWorld does not enter at all in the Spiritual\\nWorld, and therefore, it might be argued, the\\nLaw of Biogenesis cannot be capable of exten-\\nsion into it. The Law of Continuity seems to\\nbe snapped at the point where the natural\\npasses into the spiritual. The vital principle\\nof the body is a different thing from the vital\\nprinciple of the spiritual life. Biogenesis deals\\nwith Bios with the natural life, with cells and\\ngerms, and as there are no exactly similar cells\\nand germs in the Spiritual World, the Law\\ncannot therefore apply. All of which is as-\\ntrue as if one were to say that the fifth propo-\\nsition of the First Book of Euclid applies when\\nthe figures are drawn with chalk upon a black-\\nboard, but fails with regard to structures of\\nwood or stone.\\nThe proposition is continuous for the whole\\nworld, and, doubtless, likewise for the sun and\\nmoon and stars. The same universality may be\\npredicted likewise for the Law of life. Wher-\\never there is life we may expect to find it\\narranged, ordered, governed according to the\\nsame Law. At the beginning of the natural\\nlife we find the Law that natural life can only\\ncome from pre-existing natural life; and at\\nthe beginning of the spiritual life we find that\\nthe spiritual life can only come from pre-exist-\\ning spiritual life. But there are not two Laws\\nthere is one\u00e2\u0080\u0094 Biogenesis. At one end the", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0070.jp2"}, "71": {"fulltext": "INTRODUCTION. 63\\nLaw is dealing- with matter, at the other with\\nspirit. The qualitative terms natural and\\nspiritual make no diflference. Biogenesis is the\\nLaw for all life and for all kinds of life, and\\nthe particular substance with which it is asso-\\nciated is as different to Biogenesis as it is to\\nGravitation. Gravitation will act whether the\\nsubstance be suns and stars, or grains of sand,\\nor raindrops. Biogenesis, in like manner, will\\nact wherever there is life.\\nThe conclusion finally is, that from the\\nnature of Law in general, and from the scope\\nof the Principle of Continuity in particular,\\nthe Laws of the natural life must be those of\\nthe spiritual life. This does not exclude,\\nobserve, the possibility of there being new\\nLaws in addition within the Spiritual Sphere;\\nnor does it even include the supposition that\\nthe old Laws will be the conspicuous Laws of\\nthe Spiritual World, both which points will be\\ndealt with presently. It simply asserts that\\nwhatever else may be found, these must be\\nfound there that they must be there though\\nthey may not be seen there; and that they\\nmust project beyond there if there be anything\\nbeyond there. If the Law of Continuity is\\ntrue, the only way to escape the conclusion\\nthat the Laws of the natural life are the Laws,\\nor at least are Laws, of the spiritual life, is\\nto say that there is no spiritual life. It is\\nreally easier to give up the phenomena than\\nto give up the Law.\\nTwo questions now remain for further con-\\nsideration one bearing on the possibility of", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0071.jp2"}, "72": {"fulltext": "64 INTRODUCTION.\\nnew Law in the spiritual the other, on the\\nassumed invisibility or inconspicuousness of\\nthe old Laws on account of their subordination\\nto the new.\\nLet us begin by conceding that there may\\nbe new Laws. The argument might then be\\nadvanced that since, in Nature generally, we\\ncome upon new Laws as we pass from lower\\nto higher kingdoms, the old still remaining in\\nforce, the newer Laws which one would expect\\nto meet in the Spiritual World, would so tran-\\nscend and overwhelm the older as to make the\\nanalogy or identity, even if traced, of no prac-\\ntical use. The new Laws would represent\\noperations and energies so different, and so\\nmuch more elevated, that they would afford\\nthe true keys to the Spiritual World. As\\nGravitation is practically lost sight of when we\\npass into the domain of life, so Biogenesis\\nwould be lost sight of as we enter the Spiritual\\nSphere.\\nWe must first separate in this statement the\\nold confusion of Law and energy. Gravitation\\nis not lost sight of in the Organic world.\\nGravity may be, to a certain extent, but not\\nGravitation and gravity only where a higher\\npower counteracts its action. At the same\\ntime it is not to be denied that the conspicuous\\nthing in Organic Nature is not the great Inor-\\nganic Law.\\nBut the objection turns upon the statement\\nthat reasoning from analogy we should expect,\\nin turn, to lose sight of Biogenesis as we enter\\nthe Spiritual Sphere. One answer to which is", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0072.jp2"}, "73": {"fulltext": "INTRODUCTION. 65\\nthat, as a matter of fact, we do not lose sight\\nof it. So far from being invisible, it lies across\\nthe very threshold of the Spiritual World,\\nand, as we shall see, pervades it everywhere.\\nWhat we lose sight of, to a certain extent, is\\nthe natural Bios, In the Spiritual World that\\nis not the conspicuous thing, and it is obscure\\nthere just as gravity becomes obscure in the\\nOrganic, because something higher, more\\npotent, more characteristic of the higher plane,\\ncomes in. That there are higher energies, so\\nto speak, in the Spiritual World is, of course,\\nto be affirmed alike on the ground of analogy\\nand of experience but it does not follow that\\nthese necessitate other Laws. A Law has\\nnothing to do with potency. We may lose\\nsight of a substance, or of an energy, but it is\\nan abuse of language to talk of losing sight of\\nLaws.\\nAre there, then, no other Laws in the Spirit-\\nual World except those which are the projec-\\ntions or extensions of Natural Laws? From\\nthe number of Natural Laws which are found\\nin the higher sphere, from the large territory\\nactually embraced by them, and from their\\nspecial prominence throughout the whole\\nregion, it may at least be answered that the\\nmargin left for them is small. But if the\\nobjection is pressed that it is contrary to the\\nanalogy, and unreasonable in itself, that there\\nshould not be new Laws for this higher sphere,\\nthe reply is obvious. Let these Laws be pro-\\nduced. If the spiritual nature, in inception,\\ngrowth, and development, does not follow\\n5 Natural Law", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0073.jp2"}, "74": {"fulltext": "66 INTRODUCTION.\\nnatural principles, let the true principles be\\nstated and explained. We have not denied\\nthat there may be new Laws. One would\\nalmost be surprised if there were not. The\\nmass of material handed over from the natural\\nto the spiritual, continuous, apparently, from\\nthe natural to the spiritual, is so great that till\\nthat is worked out it will be impossible to say\\nwhat space is still left unembraced by Laws\\nthat are known. At present it is impossible,\\neven approximately, to estimate the size of that\\nsupposed terra incognita. From one point of\\nview it ought to be vast, from another ex-\\ntremely small. But however large the region\\ngoverned by the suspected new Laws may be\\nthat cannot diminish by a hair s-breadth the\\nsize of the territory where the old Laws still\\nprevail. That territory itself, relatively to\\nus though perhaps not absolutely, must be of\\ngreat extent. The size of the key which is to\\nopen it, that is, the size of all the Natural\\nLaws which can be found to apply, is a guar-\\nantee that the region of the knowable in the\\nSpiritual World is at least as wide as these\\nregions of the Natural World which by the\\nhelp of these Laws have been explored. No\\ndoubt also there yet remain some Natural\\nLaws to be discovered, and these in time may\\nhave a further light to shed on the spiritual\\nfield. Then we may know all that is? By\\nno means. We may only know all that may\\nbe known. And that may be very little. The\\nSoverign Will which sways the sceptre of that\\ninvisible empire must be granted a right of", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0074.jp2"}, "75": {"fulltext": "INTRODUCTION. 67\\nfreedom that freedom which by putting it into\\nour wills He surely teaches us to honor in His.\\nIn much of His dealing with us also, in what\\nmay be called the paternal relation, there may\\nseem no special Law no Law except the\\nhighest of all, that Law of which all other\\nLaws are parts, that Law which neither\\nNature can wholly reflect nor the mind begin\\nto fathom the Law of Love. He adds noth-\\ning to that, however, who loses sight of all\\nother Laws in that, nor does he take from it\\nwho finds specific Laws everywhere radiating\\nfrom it.\\nWith regard to the supposed new Laws of\\nthe Spiritual World those Laws, that is, which\\nare found for the first time in the Spiritual\\nWorld, and have no analogies lower down\\nthere is this to be said, that there is one strong\\nreason against exaggerating either their num-\\nber or importance their importance at least\\nfor our immediate needs. The connection\\nbetween language and the Law of Continuity\\nhas been referred to incidentally already. It\\nis clear that we can only express the Spiritual\\nLaws in Language borrowed from the visible\\nuniverse. Being dependent for our vocabulary\\non images, if an altogether new and foreign\\nset of Laws existed in the Spiritual World,\\nthey could never take shape as definite ideas\\nfrom mere want of words. The hypothetical\\nnew Laws which may remain to be discovered\\nin the domain of Natural or Mental Science\\nmay afford some index of these hypothetical\\nhigher laws, but this would of course mean", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0075.jp2"}, "76": {"fulltext": "68 INTRODUCTION.\\nthat the latter were no longer foreign but in\\nanalogy, or, likelier still, identical. If, on the\\nother hand, the Natural Laws of the future\\nhave nothing to say of these higher Laws,\\nwhat can be said of them! Where is the lan-\\nguage to come from in which to frame them?\\nIf their disclosure could be of any practical use\\nto us, we may be sure the clue to them, the\\nrevelation of them, in some way would have\\nbeen put into Nature. If, on the contrary,\\nthey are not to be of immediate use to man,\\nit is better they should not embarrass him.\\nAfter all, then, our knowledge of higher Law\\nmust be limited by our knowledge of the lower.\\nThe Natural Laws as at present known, what-\\never additions may yet be made to them, give\\na fair rendering of the facts of Nature. And\\ntheir analogies or their projections in the\\nSpiritual Sphere may also be said to offer a\\nfair account of that sphere, or of one or two\\nconspicuous departments of it. The time has\\ncome for that account to be given. The\\ngreatest among the theological Laws are the\\nLaws of Nature in disguise. It will be the\\nsplendid task of the theology of the future to\\ntake off the mask and disclose to a waning\\nscepticism the naturalness of the supernatural.\\nIt is almost singular that the identification\\nof the Laws of the Spiritual World with the\\nLaws of Nature should so long have escaped\\nrecognition. For apart from the probability\\non a priori grounds, it is involved in the whole\\nstructure of Parable. When any two Phe-\\nnomena in the two spheres are seen to be", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0076.jp2"}, "77": {"fulltext": "INTRODUCTION. 69\\nanalogous, the parallelism must depend upon\\nthe fact that the Laws governing them are\\nnot analogous but identical. And yet this\\nbasis for Parable seems to have been over-\\nlooked. Thus Principal Shairp: This seeing\\nof Spiritual truths mirrored in the face of\\nNature rests not on any fancied, but in a real\\nanalogy between the natural and the spiritual\\nworlds. They are in some sense which science\\nhas not ascertained, but which the vital and\\nreligious imagination can perceive, counter-\\nparts one of the other. But is not this the\\nexplanation, that parallel Phenomena depend\\nupon identical Laws? It is a question indeed\\nwhether one can speak of Laws at all as being\\nanalogous. Phenomena are parallel. Laws\\nwhich make them so are themselves one.\\nIn discussing the relations of the Natural and\\nSpiritual kingdom, it has been all but implied\\nhitherto that the Spiritual Laws w^ere framed\\noriginally on the plan of the Natural and the\\nimpression one might receive in studying the\\ntwo worlds for the first time from the side of\\nanalogy would naturally be that the lower\\nworld was formed first, as a kind of scaffolding\\non which the higher and Spiritual should be\\nafterward raised. Now the exact opposite has\\nbeen the case. The first in the field was the\\nSpiritual World.\\nIt is not necessarj^ to reproduce here in\\ndetail the argument which has been stated\\nrecently Vs^ith so much force in the Unseen\\nUniverse. The conclusion of that work\\nPoetic Interpretation of Nature, p. 115.", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0077.jp2"}, "78": {"fulltext": "70 INTRODUCTION.\\nremains still unassailed, that the visible uni-\\nverse has been developed from the unseen.\\nApart from the general proof from the Law of\\nContinuity, the more special grounds of such\\na conclusion are, first, the fact insisted upon by\\nHerschel and Clerk-Maxwell that the atoms of\\nwhich the visible universe is built up bear dis-\\ntinct marks of being manufactured articles;\\nand, secondly, the origin in time of the visible\\nuniverse is implied from known facts with\\nregard to the dissipation of energy. With the\\ngradual aggregation of mass the energy of the\\nuniverse has been slowly disappearing, and this\\nloss of energy must go on until none remains.\\nThere is, therefore, a point in time when the\\nenergy of the universe must come to an end;\\nand that which has its end in time cannot be\\ninfinite, it must also have had a beginning in\\ntime. Hence the unseen existed before the\\nseen.\\nThere is nothing so specially exalted there-\\nfore in the Natural Laws in themselves as to\\nmake one anxious to find them blood relations\\nof the Spiritual. It is not only because these\\nLaws are on the ground, more accessible there-\\nfore to us who are but groundlings; not only,\\nas the Unseen Universe points out in another\\nconnection, because they are at the bottom of\\nthe list are in fact the simplest and lowest\\nthat they are capable of being most readily\\ngrasped by the finite intelligences of the\\nuniverse. But their true significance lies in\\nthe fact that they are on the list at all, and\\n*6th Edition, p. 235", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0078.jp2"}, "79": {"fulltext": "INTRODUCTION. 71\\nespecially in that the list is the same list.\\nTheir dignity is not as Natural Laws, but as\\nSpiritual Laws, Laws which, as already said,\\nat one end are dealing with Matter, and at the\\nother with Spirit. The physical properties of\\nmatter form the alphabet which is put into our\\nhands by God, the study of which, if properly\\nconducted, will enable us more perfectly to\\nread that great book which we call the Uni-\\nverse. But, over and above this, the Natu-\\nral Laws will enable us to read that great dupli-\\ncate which we call the Unseen Universe,\\nand to think and live in fuller harmony w4th\\nit. After all, the true greatness of Law lies in\\nits vision of the Unseen. Law in the visible\\nis the Invisible in the visible. And to speak of\\nLaws as Natural is to define them in their\\napplication to a part of the universe, the sense-\\npart, whereas a wid^r survey would lead us to\\nregard all Laws as essentially spiritual. To\\nmagnify the Laws of Nature, as Laws of this\\nsmall world of ours, is to take a provincial\\nview of the universe. Law is great not\\nbecause the phenomenal world is great, but\\nbecause these vanishing lines are the avenues\\ninto the eternal Order.\\nIs it less reverent to regard the universe as\\nan illimitable avenue which leads up to God,\\nthan to look upon it as a limited area bounded\\nby an impenetrable wall, which, if we could\\nonly pierce it, would admit us at once into the\\npresence of the Eternal? f Indeed the authors\\n6th Edition, p. 286.\\nt Unseen Universe, p. 96.", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0079.jp2"}, "80": {"fulltext": "72 INTRODUCTION.\\nof the ^Unseen Universe demur even to the\\nexpression material universe, since, as they\\ntell us Matter is (though it may seem para-\\ndoxical to say so) the less important half of\\nthe material of the physical universe. And\\neven Mr. Huxley, though in a different sense,\\nassures us, with Descartes, that we know\\nmore of mind than we do of body; that the\\nimmaterial world is a firmer reality than the\\nmaterial.\\nHow the priority of the Spiritual improves\\nthe strength and meaning of the whole argu-\\nment will be seen at once. The lines of the\\nSpiritual existed first, and it was natural to\\nexpect that when the Intelligence resident in\\nthe Unseen proceeded to frame the material\\nuniverse He should go upon the lines already\\nlaid down. He would, in short, simply project\\nthe higher Laws downward, so that the Natural\\nWorld would become an incarnation, a visible\\nrepresentation, a working model of the Spirit-\\nual. The whole function of the material world\\nlies here. The world is only a thing that is\\nit is not. It is a thing that teaches, yet not\\neven a thing a show that shows, a teaching\\nshadow. However useless the demonstration\\notherwise, philosophy does well in proving that\\nmatter is a non-entity. We work with it as\\nthe mathematician with an x. The reality is\\nalone the Spiritual. It is very well for\\nphysicists to speak of matter, but for men\\ngenerally to call this a material world is an\\nabsurdity. Should we call it an x-world it\\n*Ibid., p. 100. t Science and Culture, p. 259.", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0080.jp2"}, "81": {"fulltext": "INTRODUCTION. 73\\nwould mean as much, viz., that we do not\\nknow what it is. When shall we learn the\\ntrue mysticism of one who was yet far from\\nbeing a mystic We look not at the things\\nwhich are seen, but at the things which are\\nnot seen for the things which are seen are\\ntemporal, but the things which are not seen are\\neternal? f The visible is the ladder scaffolding\\nof the eternal. And when the last immaterial\\nsouls have climbed through this material to\\nGod, the scaffolding shall be taken down, and\\nthe earth dissolved with fervent heat not\\nbecause it was base, but because its work is\\ndone\\n*Hinton s Philosophy and Religion, p. 40.\\ntCor. iv. 18.\\n6 Natural Law", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0081.jp2"}, "82": {"fulltext": "", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0082.jp2"}, "83": {"fulltext": "BIOGENESIS.\\n75", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0083.jp2"}, "84": {"fulltext": "What we require is no new Revelation, but simply\\nan adequate conception of the true essence of Christi-\\nanity. And I believe that, as time goes on, the work of\\ntke Holy Spirit will be continuously shown in the grad-\\nual insight which the human race will attain into the\\ntrue essence ci the Christian religion. I am thus of\\nopinion that a standing miracle exists and that it has\\never existed a direct and continued influence exerted\\nby the supernatural on the natural.\\nParadoxical Philosophy.\\n76", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0084.jp2"}, "85": {"fulltext": "BIOGENESIS.\\n**He that hath the Son hath Life and he that hath\\nnot the Son of God hath not Life. John.\\nOmne vivum ex vivo. Harvey.\\nFor two hundred years the scientific world\\nhas been rent with discussions upon the Origin\\nof Life. Two great schools have defended\\nexactly opposite views one that matter can\\nspontaneously generate life, the other that life\\ncan only come from pre-existing life. The\\ndoctrine of Spontaneous Generation, as the first\\nis called, has been revived within recent years\\nby Dr. Bastian, after a series of elaborate\\nexperiments on the Beginnings of Life. Stated\\nin his own words, his conclusion is this:\\nBoth observation and experiment unmistak-\\nably testify to the fact that living matter is\\nconstantly being formed de novo, in obedience\\nto the same laws and tendencies which deter-\\nmine all the more simple chemical combina-\\ntions. Life, that it to say, is not the Gift of\\nLife. It is capable of springing into being of\\nitself. It can be Spontaneously Generated.\\nThis announcement called into the field a\\nphalanx of observers, and the highest author-\\nities in biological science engaged themselves\\nafresh upon the problem. The experiments\\nBeginnings of Life. By H. C. Bastian, M. A., M. D., F. R.\\nS. Macmillan, vol. ii. p. 633.\\n77", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0085.jp2"}, "86": {"fulltext": "78 BIOGENESIS.\\nnecessary to test the matter can be followed or\\nrepeated by any one possessing the slightest\\nmanipulative skill. Glass vessels are three-\\nparts filled with infusions of hay or any organic\\nmatter. They are boiled to kill all germs of\\nlife, and hermetically sealed to exclude the\\nouter air. The air inside, having been exposed\\nto the boiling temperature for many hours, is\\nsupposed to be likewise dead so that any life\\nwhich may subsequently appear in the closed\\nflasks must have sprung into being of itself.\\nIn Bastian*s experiments after every expedi-\\nent to secure sterility, life did appear inside\\nin myriad quantity. Therefore, he argued, it\\nwas spontaneously generated.\\nBut the phalanx of observers found two\\nerrors in this calculation. Professor Tyndall\\nrepeated the same experiment, only with a\\nprecaution to ensure absolute sterility sug-\\ngested by the most recent science a discovery\\nof his own. After every care, he conceived\\nthere might still be undestroyed germs in the\\nair inside the flasks. If the air were abso-\\nUutely germless and pure, would the myriad\\n|life appear? He manipulated his experimental\\nfvessels in an atmosphere which under the high\\nI test of optical purity the most delicate known\\nI test\u00e2\u0080\u0094 was absolutely germless. Here not a\\n^vestige of life appeared. He varied the exper-\\n|iment in, every direction, but matter in the\\ngermless air never yielded life.\\nThe other error was detected by Mr. Dal-\\nlinger. He found among the lower forms of\\nlife the most surprising and indestructible", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0086.jp2"}, "87": {"fulltext": "BIOGENESIS. 79\\nvitality. Many animals could survive much\\nhigher temperatures than Dr. Bastian had ap-\\nplied to annihilate them. Some germs almost\\nrefused to be annihilated they were all but\\nfire-proof.\\nThese experiments have practically closed\\nthe question. A decided and authoritative\\nconclusion has now taken its place in science.\\nSo far as science can settle anything, this ques-\\ntion is settled. The attempt to get the living\\nout of the dead has failed. Spontaneous Gen-\\neration has had to be given up. And it is now\\nrecognized on every hand that Life can only\\ncome from the touch of Life. Huxley cate-\\ngorically announces that the doctrine of Bio-\\ngenesis, or life only from life, is ^Victorious\\nalong the whole line at the present day.\\nAnd even while confessing that he wishes the\\nevidence were the other way, Tyndall is com-\\npelled to say, I affirm that no shred of trust-\\nworthy experimental testimony exists to prove\\nthat life in our day has ever appeared indepen-\\ndently of antecedent life. f\\nFor much more than two hundred years a\\nsimilar discussion has dragged its length\\nthrough the religious world. Two great schools\\nhere also have defended exactly opposite views\\none that the Spiritual Life in man can only\\ncome from pre-existing Life, the other that it\\ncan Spontaneously Generate itself. Taking its\\nstand upon the initial statement of the Author\\nof the Spiritual Life, one small school, in the\\nCritiques and Addresses T. H. Huxley, F. R. S., p. 239.\\nt Nineteenth Century, 1878, p. 507.", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0087.jp2"}, "88": {"fulltext": "80 BIOGENESIS.\\nface of derision and opposition, has persistently\\nmaintained the doctrine of Biogenesis. An-\\nother, larger and with greater pretension to\\nphilosophic form, has defended Spontaneous\\nGeneration. The weakness of the former\\nschool consists\u00e2\u0080\u0094 though this has been much\\nexaggerated in its more or less general ad-\\nherence to the extreme view that religion has\\nnothing to do with the natural life the weak-\\nness of the latter lay in yielding to the more\\nfatal extreme that it had nothing to do with\\nanything else. That man, being a worship-\\ning animal by nature, ought to maintain cer-\\ntain relations to the Supreme Being, was in-\\ndeed to some extent conceded by the natural-\\nistic school, but religion itself was looked upon\\nas a thing to be spontaneously generated by\\nthe evolution of character in the laboratory of\\ncommon life.\\nThe difference between the two positions is\\nradical. Translated from the language of Sci-\\nence into that of Religion, the theory of Spon-\\ntaneous Generation is simply that a man may\\nbecome gradually better and better, until in\\ncourse of process he reaches that quality of\\nreligious nature known as Spiritual Law. This\\nlife is not something added ab extra to the\\nnatural man it is the normal and appropriate\\ndevelopment of the natural man. Biogenesis\\nopposes to this the whole doctrine of Regenera-\\ntion. The Spiritual Life is the gift of the Liv-\\ning Spirit. The spiritual man is no mere de-\\nvelopment of the natural man. He is a New\\nCreation born from Above. As well expect a", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0088.jp2"}, "89": {"fulltext": "BIOGENESIS. 81\\nhay infusion to become gradually more and\\nmore living until in course of the process it\\nreached Vitality, as expect a man by becom-\\ning better and better to attain the Eternal Life.\\nThe advocates of Biogenesis in Religion have\\nfounded their arguments hitherto all but exclu-\\nsively on Scripture. The relation of the doc-\\ntrine to the constitution and course of Nature\\nwas not disclosed. Its importance, therefore,\\nwas solely as a dogma; and being directly con-\\ncerned with the Supernatural, it was valid for\\nthose alone who chose to accept the Supernatu-\\nral.\\nYet it has been keenly felt by those who\\nattempt to defend this doctrine of the origin of\\nthe Spiritual Life, that they have nothing more\\nto oppose to the rationalistic view than the ipse\\ndixit of Revelation. The argument from ex-\\nperience, in the nature of the case, is seldom\\neasy to apply, and Christianity has always\\nfound at this point a genuine difficulty in meet-\\ning the challenge of Natural Religions. The\\ndirect authority of Nature, using Nature in its\\nlimited sense, was not here to be sought for.\\nOn such a question its voice was necessarily\\nsilent; and all that the apologist could look for\\nlower down was a distant echo or analogy. ^11\\nthat is really possible, indeed, is such an anal-\\nogy; and if that can now be found in Biogen-\\nesis, Christianity in its most central position\\nsecures at length a support and basis in the\\nLaws of Nature.\\nUp to the present time the analogy required\\nhas not been forthcoming. There was no", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0089.jp2"}, "90": {"fulltext": "82 BIOGENESIS.\\nknown parallel in Nature for the spiritual phe-\\nnomena in question. But now the case is\\naltered. With the elevation of Biogenesis to\\nthe rank of a scientific fact, all problems con-\\ncerning the Origin of Life are placed on a\\ndifferent footing. And it remains to be seen\\nwhether Religion cannot at once re-affirm and\\nreshape its argument in the light of this mod-\\nern truth.\\nIf the doctrine of the Spontaneous Genera-\\ntion of Spiritual Life can be met on scientific\\ngrounds, it will mean the removal of the most\\nserious enemy Christianity has to deal with,\\nand especially within its own borders, at the\\npresent day. The religion of Jesus has prob-\\nably always suffered more from those who have\\nmisunderstood than from those who have\\nopposed it. Of the multitudes who confess\\nChristianity at this hour, how many have clear\\nin their minds the cardinal distinction estab-\\nlished by its Founder between born of the\\nflesh and born of the Spirit? By how\\nmany teachers of Christianity even is not\\nthis fundamental postulate persistently ig-\\nnored? A thousand modern pulpits every\\nseventh day are preaching the doctrine of Spon-\\ntaneous Generation. The finest and best of re-\\ncent poetry is colored with this same error.\\nSpontaneous Generation is the leading theol-\\nogy of the modern religious or irreligious\\nnovel; and must of the most serious and cul-\\ntured writing of the day devotes itself to earn-\\nest preaching of this impossible gospel. The\\ncurrent conception of the Christian religion is", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0090.jp2"}, "91": {"fulltext": "r, BIOGENESIS. 83\\nshort -Pthe conception which is held not only\\npopularly but by men of culture is founded\\nupon a view of its origin which, if it were true,\\nwould render the whole scheme abortive.\\nLet us first place vividly in our imagination\\nthe pictures of the two great Kingdoms of\\nNature, the inorganic and organic, as these\\nnow stand in the light of the Law of Biogene-\\nsis. What essentially is involved in saying\\nthat there is no Spontaneous Generation of\\nLife? It is meant that the passage from the\\nmineral world to the plant or animal world is\\nhermetically sealed on the mineral side. This\\nInorganic world is staked off from the living\\nworld by barriers which have never yet been\\ncrossed from within. No change of substance,\\nno modification of environment, no chemistry,\\nno electricity, nor any form of energy, nor any\\nevolution can endow any single atom of the\\nmineral world with the attribute of Life. Only\\nby bending down into this dead world of some\\nliving form can these dead atoms be gifted with\\nthe properties of vitality, without this prelimi-\\nnary contact with Life they remain fixed in the\\ninorganic sphere forever. It is a very myste-\\nrious Law which guards in this way the portals\\nof the living world. And if there is one thing\\nin Nature more worth pondering for its strange-\\nness it is the spectacle of this vast helpless\\nworld of the dead cut off from the living by the\\nLaw of Biogenesis and denied forever the pos-\\nsibility of resurrection within itself. So very\\nstrange a thing, indeed, is this broad line in\\nNature, that Science has long and urgently", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0091.jp2"}, "92": {"fulltext": "84 BIOGENESIS.\\nsought to obliterate it. Biogenesis stands in\\nthe way of some forms of Evolution with such\\nstern persistency that the assaults upon this\\nLaw for number and thoroughness have been\\nunparalleled. But, as we have seen, it has\\nstood the test. Nature, to the modern eye,\\nstands broken in two. The Physical Laws may\\nexplain the Inorganic world; the biological\\nLaws may account for the development of the\\nOrganic. But of the point where they meet, of\\nthat strange borderland between the dead and\\nliving, Science is silent. It is as if God had\\nplaced everything in earth and heaven in the\\nhands of Nature, but reserved a point at the\\ngenesis of Life for His direct appearing.\\nThe power of the analogy, for which we are\\nlaying the foundations, to seize and impress\\nthe mind, will largely depend on the vividness\\nwith which one realizes the gulf which Nature\\nplaces between the living and the dead.* But\\nThis being the crucial point, it may not be inappropriate\\nto supplement the quotations already given in the text with the\\nfollowing::\\nWe are in the presence of the one incommunicable gulf\u00e2\u0080\u0094 the\\ngulf of all gulfs\u00e2\u0080\u0094 that gulf of which Mr. Huxley s protoplasm is\\nas powerless to efface as any other material expedient that has\\never been suggested since the eyes of men first looked into it\\n\u00e2\u0080\u0094the mighty gulf between death and life. As Regards Pro-\\ntoplasm. By J. Hutchinson Sterling, LL.D., p. 42.\\nThe present state of knowledge furnishes us with no link be-\\ntvween the living and the not-living. Huxley. Encyclopedia\\nBrittanica. (new Ed.) Art. Biology.\\nWhoever recalls to mind the lamentable failure of all the\\nattempts made very recently to discover a decided support for\\nthe generatio oequivoca in the lower forms of transition from\\nthe inorganic to the organic world, will feel it doubly serious\\nto demand that this theory, so utterly discredited, should be in\\nany way accepted as the basis of all our views of life. Vir-\\nchow: The Freedom of Science in the Modern State. All\\nreally scientific experience tells us that life can be produced\\nfrom a living antecedent only. The Unseen Universe. 6th\\nEd. p. 229.", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0092.jp2"}, "93": {"fulltext": "BIOGENESIS. 85\\nthose who, in contemplating Nature, have\\nfound their attention arrested by this extraor-\\ndinary dividing-line severing the visible uni-\\nverse eternally in two; those who, in watching\\nthe progress of science, have seen barrier after\\nbarrier disappear barrier betv^^een plant and\\nplant, between animal and animal, and even\\nbetween animal and plant but this gulf 3^awns\\nmore hopelessly wide with every advance of\\nknowledge, will be prepared to attach a signifi-\\ncance to the Law of Biogenesis and its analo-\\ngies more profound perhaps than to any other\\nfact or law in Nature. If, as Pascal says,\\nNature is an image of grace if the things that\\nare seen are in any sense the images of the un-\\nseen, there must lie in this great gulf fixed,\\nthis most unique and startling of all natural\\nphenomena, a meaning of peculiar moment.\\nWhere now in the Spiritual spheres shall we\\nmeet a companion phenomenon to this? What\\nin the Unseen shall be likened this deep divid-\\ning-line, or where in human experience is\\nanother barrier which never can be crossed?\\nThere is such a barrier. In the dim but not\\ninadequate vivSion of the Spiritual World pre-\\nsented in the Word of God, the first thing that\\nstrikes the eye is a great gulf fixed. The pas-\\nsage from the Natural World to the Spiritual\\nWorld is hermetically sealed on the natural\\nside. The door from the inorganic to the\\norganic is shut, no mineral can open it; so the\\ndoor from the natural to the spiritual is shut,\\nand no man can open it. This world of natu-\\nral men is staked off from the Spiritual World", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0093.jp2"}, "94": {"fulltext": "86 BIOGENESIS.\\nby barriers which have never yet been crossed\\nfrom within. No organic change, no modifica-\\ntion, of environment, no mental energy, no\\nmoral effort, no evolution of character, no\\nprogress of civilization can endow any single\\nhuman soul, with the attribute of Spiritual\\nLife. The Spiritual World is guarded from\\nthe world next in order beneath it by a law of\\nBiogenesis except a man be born again\\nexcept a man be born of water and of the\\nSpirit, he cannot enter the Kingdom of God.\\nIt is not said in this enunciation of the law,\\nthat if the condition be not fulfilled the natu-\\nral man will not enter the Kingdom of God.\\nThe word is, cannot. For the exclusion of\\nspiritually inorganic from the Kingdom of the\\nspiritually organic is not arbitrary. Nor is the\\nnatural man refused admission on unexplained\\ngrounds. His admission is a scientific impos-\\nsibility. Except a mineral be born **from\\nabove from the Kingdom just above it it\\ncannot enter the Kingdom just above it. And\\nexcept a man be born *from above, bj the\\nsame law, he cannot enter the Kingdom just\\nabove him. There being no passage from one\\nKingdom to another, whether from inorganic\\nto orgainic, or from organic to spiritual, the\\nintervention of Life is a scientific necessity if a\\nstone or an animal or a man is to pass from a\\nlower to a higher sphere. The plant stretches\\ndown to the dead world beneath it, touches its\\nminerals and gases with its mystery of Life,\\nand brings them up ennobled and transformed\\nto the living sphere. The breath of God, blow-", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0094.jp2"}, "95": {"fulltext": "BIOGENESIS. 87\\ning where it listeth, touches with its mystery\\nof Life the dead souls of men, bears them\\nacross the bridgeless gulf between the natural\\nand the spiritual, between the spiritually inor-\\nganic and the spiritually organic, endows them\\nwith its own high qualities, and develops\\nwithin them these new and secret faculties, by\\nwhich those who are born again are said to see\\nthe Kingdom of God.\\nWhat is the evidence for this great gulf fixed\\nat the portals of the Spiritual World? Does\\nScience close this gate, or Reason, or Experi-\\nence, or Revelation? We reply, all four. The\\ninitial statement, it is not to be denied, reaches\\nus from Revelation. But is not this evidence\\nhere in court? Or shall it be said that any\\nargument deduced from this is a transparent\\ncircle that, after all, we simply come back to\\nthe unsubstantiality of the ipse dixit. Not\\naltogether, for the analogy lends an altogether\\nnew authority to the ipse dixit. How substan-\\ntial that argument really is, is seldom realized.\\nWe yield the point here much too easily. The\\nright of the Spiritual World to speak of its own\\nphenomena is as secure as the right of the Nat-\\nural World to speak of itself. What is Science\\nbut what the Natural World has said to nat-\\nural men? What is Revelation but what the\\nSpiritual World has said to Spiritual men? Let\\nus at least ask what Revelation has announced\\nwith reference to the Spiritual Law of Bio-\\ngenesis; afterwards we shall inquire whether\\nScience, while endorsing the verdict, may not", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0095.jp2"}, "96": {"fulltext": "88 BIOGENESIS.\\nalso have some further vindication of its title\\nto be heard.\\nThe words of Scripture which preface this\\ninquiry contain an explicit and original state-\\nment of the Law of Biogenesis for the Spiritual\\nLife. He that hath the Son hath Life, and\\nhe that hath not the Son of God hath not\\nLife. Life, that is to say, depends upon con-\\ntact with Life. It cannot spring up of itself.\\nIt cannot develop out of anything that is not\\nLife. There is no Spontaneous Generation in\\nreligion any more than in Nature. Christ is\\nthe source of Life in the Spiritual World and\\nhe that hath the Son hath Life, and he that\\nhath not the Son, whatever else he may have,\\nhath not Life. Here, in short, is the categor-\\nical denial of Abiogenesis and the establish-\\nment in this high field of the classical formula\\nOmne viviim ex vivo no Life without antece-\\ndent Life. In this mystical theory of the Origin\\nof Life the whole of the New Testament writ-\\ners are agreed. And, as we have already seen,\\nChrist Himself founds Christianity upon Bio-\\ngenesis stated in its most literal form. Ex-\\ncept a man be born of water and of the Spirit\\nhe cannot enter into the Kingdom of God.\\nThat which is born of the flesh is flesh and\\nthat which is born of the Spirit is Spirit. Mar-\\nvel not that I said unto you, ye must be born\\nagain. Why did He add Marvel not? Did\\nHe seek to allay the fear in the bewildered\\nruler s mind that there was more in this novel\\nJohn iii.", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0096.jp2"}, "97": {"fulltext": "BIOGENESIS. 89\\ndoctrine than a simple analogy from the first\\nto the second birth?\\nThe attitude of the natural man, again, with\\nreference to the Spiritual, is a subject on which\\nthe New Testament is equally pronounced.\\nNot only in his relation to the spiritual man,\\nbut to the whole Spiritual World, the natural\\nman is regarded as dead. He is as a crystal to\\nan organism. The natural world is to the\\nSpiritual as the inorganic to the organic. To\\nbe carnally minded is Death. Thou hast a\\nname to live, but art Dead. She that liv-\\neth in pleasure is Dead while she liveth. J\\nTo you hath He given Life which were Dead\\nin trespasses and sins.\\nIt is clear that a remarkable harmony exists\\nhere between the Organic World as arranged\\nby Science and the Spiritual World as arranged\\nby Scripture. We find one great Law guard-\\ning the thresholds of both worlds, securing that\\nentrance from a lower sphere shall only take\\nplace by a direct regenerating act, and that\\nemanating from the world next in order above.\\nThere are not two laws of Biogenesis, one for\\nthe natural, the other for the Spiritual; one\\nlaw is for both. Wherever there is Life, Life\\nof any kind, this same law holds. The anal-\\nogy, therefore, is only among the phenomena;\\nbetween laws there is no analogy there is\\nContinuity. In either case, the first step in\\npeopling these worlds with the appropriate liv-\\ning forms is virtually miracle. Nor in one case\\nis there less of mystery in the act than in the\\nRom. viii. 6. f Rev. iii. 1. 1 Tim. v. 6. Eph. ii. 1, 5.", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0097.jp2"}, "98": {"fulltext": "90 BIOGENESIS.\\nother. The second birth is scarcely less per-\\nplexing to the theologian than the first to the\\nembryologist.\\nA moment*s reflection ought now to make it\\nclear why in the Spiritual World there had to\\nbe added to this mystery the further mystery\\nof its proclamation through the medium of\\nRevelation. This is the point at which the\\nscientific man is apt to part company with the\\ntheologian. He insists on having all things\\nmaterialized before his eyes in Nature. If\\nNature cannot discuss this with him, there is\\nnothing to discuss. But Nature can discuss\\nthis with him only she cannot open the dis-\\ncussion or supply all the material to begin\\nwith. If Science averred that she could do\\nthis, the theologian this time must part com-\\npany with such Science. For any Science\\nwhich makes such a demand is false to the doc-\\ntrines of Biogenesis. What is this but the\\ndemand that a lower world, hermetically sealed\\nagainst all communication with a world above\\nit, should have a mature and intelligent\\nacquaintance with its phenomena and laws?\\nCan the mineral discourse to me of animal\\nLife? Can it tell me what lies beyond the nar-\\nrow boundary of its inert being? Knowing\\nnothing of other than the chemical and physi-\\ncal laws, what is its criticism worth of the prin-\\nciples of Biology? And even when some vis-\\nitor from the upper world, for example, some\\nroot from a living tree, penetrating its dark\\nrecess, honors it with a touch, will it presume\\nto define the form and purpose of its patron,", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0098.jp2"}, "99": {"fulltext": "BIOGENESIS. 91\\nor until the bioplasm has done its gracious^\\nwork can it even know that it is being touched?\\nThe barrier which separates Kingdoms from\\none another restricts mind not less than mat-^\\nter. Any information of the Kingdoms above\\nit that could come to the mineral world could\\nonly come by a communication from above.\\nAn analogy from the lower world might make\\nsuch communication intelligible as well as\\ncredible but the information in the first in-\\nstance must be vouchsafed as a revelation.\\nSimilarly if those in the Organic Kingdom are\\nto know anything of the Spiritual World, that\\nknowledge must at least begin as Revelation.\\nMen who reject this source of information, by\\nthe Law of Biogenesis, can have no other. It\\nis no spell of ignorance arbitrarily laid upon\\ncertain members of the Organic Kingdom that\\nprevents them reading the secrets of the Spir-\\nitual World. It is a scientific necessity. Na\\nexposition of the case could be more truly sci-\\nentific than this: **The natural man receive th\\nnot the things of the Spirit of God for they^\\nare foolishness unto him neither can he know\\nthem, because they are spiritually discerned.\\nThe verb here, it will be again observed, is-\\npotential. This is not a dogma of theology,\\nbut a necessity of Science. And Science, for\\nthe most part, has consistently accepted the\\nsituation. It has always proclaimed its igno-\\nrance of the Spiritual World. When Mr. Her-\\nbert Spencer affirms, Regarding Science as a\\ngradually increasing sphere we may say that\\n1 Cor. ii. 14.", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0099.jp2"}, "100": {"fulltext": "92 BIOGENESIS.\\nevery addition to its surface does but bring it\\ninto wider contact with surrounding nesci-\\nence, from his standpoint he is quite cor-\\nrect. The endeavors of well-meaning persons\\nto show that the Agnostic s position, when he\\nasserts his ignorance of the Spiritual World, is\\nonly a pretence the attempts to prove that he\\nreally knows a great deal about it if he would\\nonly admit it, are quite misplaced. He really\\ndoes not know. The verdict that the natural\\nman receiveth not the things of the Spirit of\\nGod, that they are foolishness unto him, that\\nneither can he know them, is final as a state-\\nment of scientific truth a statement of which\\nthe entire Agnostic literature is simply one\\nlong commentary.\\nWe are now in a better position to follow out\\nthe more practical bearings of Biogenesis.\\nThere is an immense region surrounding Re-\\ngeneration, a dark and perplexing region\\nwhere men would be thankful for any light.\\nIt may well be that Biogenesis in its many\\nramifications may yet reach down to some of\\nthe deeper mysteries of the Spiritual Life.\\nBut meantime there is much to define even on\\nthe surface. And for the present we shall con-\\ntent ourselves by turning its light upon one or\\ntwo points of current interest.\\nIt must long ago have appeared how decisive\\nis the answer of Science to the practical ques-\\ntion with which we set out as to the possibility\\nof a Spontaneous Development of Spiritual\\nLife in the individual soul. The inquiry into\\nFirst Principles, 2d Ed., p. 17.", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0100.jp2"}, "101": {"fulltext": "BIOGENESIS. 93\\nthe Origin of Life is the fundamental question\\nalike of Biology and Christianity. We can\\nafford to enlarge upon it, therefore, even at\\nthe risk of repetition. When men are offering\\nus a Christianity without a living Spirit, and a\\npersonal religion without conversion, no em-\\nphasis or reiteration can be extreme. Besides,\\nthe clearness as well as the definiteness of the\\nTestimony of Nature to any Spiritual truth is\\nof immense importance. Regeneration has not\\nmerely been an outstanding difficulty, but an\\noverwhelming obscurity. Even to earnest\\nminds the difficulty of grasping the truth at all\\nhas always proved extreme. Philosophically\\none scarcely sees either the necessity or the\\npossibility of being born again. Why a virtu-\\nous man should not simply grow better and\\nbetter until in his own right he enter the King-\\ndom of God is what thousands honestly and sin-\\ncerely fail to understand. Now, Philosophy\\ncannot help us here. Her arguments are, if\\nanything, against us. But Science answers to\\nthe appeal at once. If it be simply pointed out\\nthat this is the same absurdity as to ask why\\na stone should not grow more and more living\\ntill it enters the Organic World, the point is\\nclear in an instant.\\nWhat now, let us ask specifically, distin-\\nguishes a Christian man from a non-Christian\\nman? Is it that he has certain mental charac-\\nteristics not possessed by the other? Is it that\\ncertain faculties have been trained in him,\\nthat morality assumes special and higher man-\\nifestations, and character a nobler form? Is", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0101.jp2"}, "102": {"fulltext": "94 BIOGENESIS.\\nthe Christian merely an ordinary man who\\nhappens from birth to hare been surrounded\\nwith a peculiar set of ideas? Is his religion\\nmerely that peculiar quality of the moral life\\ndefined by Mr. Matthew Arnold as morality\\ntouched by emotion? And does the posses-\\nsion of a high ideal, benevolent sympathies, a\\nreverent spirit, and a favorable environment\\naccount for what men call his Spiritual Life?\\nThe distinction between them is the same as\\nthat between the organic and the inor2:anic,\\nthe living and the dead. What is the differ-\\nence between a crystal and an organism, a\\nstone and a plant? They have much in com-\\nmon. Both are made of the same atoms.\\nBoth display the same properties of matter.\\nBoth are subject to the Physical Laws. Both\\nmay be very beautiful. But besides posses-\\nsing all that the crystal has, the plant^possesses\\nsomething more a mysterious something\\ncalled Life. This Life is not something which\\nexisted in the crystal only in a less developed\\nform. There is nothing at all like it in the\\ncrystal. There is nothing like the first begin-\\nning of it in the crystal, not a trace or symptom\\nof it. This plant is tenanted b)^ something\\nnew, an original and unique possession added\\nover and above all the properties common to\\nboth. When from vegetable Life we rise to\\nanimal life, here again we find something\\noriginal and unique unique at least as com-\\npared with the mineral. From animal Life we\\nascend again to Spiritual Life. And here also\\nis something new, something still more", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0102.jp2"}, "103": {"fulltext": "BIOGENESIS. 95\\nunique. He who lives the Spiritual Life has\\na distinct kind of Life added to all the other\\nphases of Life which he manifests a kind of\\nLife infinitely more distinct than is the active\\nLife of a plant from the inertia of a stone.\\nThe Spiritual man is more distinct in point of\\nfact than is the plant from the stone. This is\\nthe one possible comparison in Nature, for it is\\nthe wildest distinction in Nature; but com-\\npared with the difference between the Natural\\nand the Spiritual gulf which divides the or-\\nganic from the inorganic is a hair s-breadth.\\nThe natural man belongs essentially to this\\npresent order of things. He is endowed sim-\\nply with a high quality of the natural animal\\nLife. But it is Life of so poor a quality that it\\nis not Life at all. He that hath not the Son\\nhath not Life; but he that hath the Son hath\\nLife a new and distinct and supernatural en-\\ndowment. He is not of this world. He is of\\nthe timeless state; of Eternity. It doth not\\nyet appear what he shall be.\\nThe difference then between the Spiritual\\nman and the Natural man is not a difference of\\ndevelopment, but of generation. It is a distinc-\\ntion of quality, not of quantity. A man cannot\\nrise by any natural development from mor-\\nality touched by emotion,* to morality\\ntouched by Life. Were we to construct a\\nscientific classification, Science would compel\\nus to arrange all natural men, moral or im-\\nmoral, educated or vulgar, as one family.\\nOne might be high in the family group,\\nanother low yet, practically, they are marked", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0103.jp2"}, "104": {"fulltext": "m BIOGENESIS.\\nby the same set of characteristics they eat,\\nsleep, work, think, live, die. But the Spirit-\\nual man is removed from his family so utterly\\nby the possession of an additional characteris-\\ntic that a biologist, fully informed of the whole\\ncircumstance, would not hesitate a moment to\\nclassify him elsewhere. And if he really\\nentered into these circumstances it would not\\nbe in another family, but in another Kingdom.\\nIt is an old-fashioned theology which divides\\nthe world in this way which speaks of men as\\nLiving and Dead, Lost and Saved a stern\\ntheology all but fallen into disuse. This differ-\\nence between the Living and the Dead in souls\\nis so unproved by casual observation, so impal-\\npable in itself, so startling as a doctrine, that\\nschools of culture have ridiculed or denied the\\ngrim distinction. Nevertheless, the grim dis-\\ntinction must be retained. It is a scientific\\ndistinction. He that hath not the Son hath\\nnot Life.\\nNow it is this great Law which finally dis-\\ntinguishes Christianity from all other religions.\\nIt places the religion of Christ upon a footing\\naltogether unique.\\nThere is no analogy between the Christian\\nreligion and, say. Buddhism or the Mohamme-\\ndan religion. There is no true sense in which\\na man can say, He that hath Buddha hath\\nLife. Buddha has nothing to do with Life.\\nHe may have something to do with morality.\\nHe may stimulate, impress, teach, guide, but\\nthere is no distinct new thing added to the\\nsouls of those who profess Buddhism. These", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0104.jp2"}, "105": {"fulltext": "Superstition fleeing before Religion and Science.\\nJ^atural Law in the Spiritual World.", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0105.jp2"}, "106": {"fulltext": "", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0106.jp2"}, "107": {"fulltext": "BIOGENESIS. 97\\nreligions may be developments of the natural,\\nmental, or moral man. But Christianity pro-\\nfesses to be more. It is the mental or moral\\nman plus something else or some One else. It\\nis the infusion into the Spiritual man of a\\nNew Life, of a quality unlike anything else in\\nNature. This constitutes the separate King-\\ndom of Christ, and gives to Christianity alone,\\nof all the religions of mankind, the strange\\nmark of Divinity.\\nShall we next inquire more precisely what is\\nthis something extra which constitutes Spirit-\\nual Life? What is this strange and new endow-\\nment in its nature and vital essence? And the\\nanswer is brief it is Christ. He that hath the\\nSon hath Life.\\nAre we forsaking the lines of Science in say-\\ning so? Yes and No. Science has drawn for\\nus the distinction. It has no voice as to the\\nnature of the distinction except this that the\\nnew endowment is a something different from\\nanything else with which it deals. It is not\\nordinary Vitality, it is not intellectual, it is\\nnot moral, but something beyond. And Rev-\\nelation steps in and names what it is it is\\nChrist. Out of the multitude of sentences\\nwhere this announcement is made, these few\\nmay be selected: Know ye not your own\\nselves how that Jesus Christ is in you?\\n**Your bodies are the members of Christ.\\n**At that day ye shall know that I am in the\\nFather, and ye in Me, and I in you. f We\\nwill come unto him and make our abode with\\n2 Cor. xii. 5. 1 Cor. vi. 15. t John xiv. 10.\\n7 Natural Law", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0107.jp2"}, "108": {"fulltext": "98 BIOGENESIS.\\nhim. I am the Vine, ye are the branches, f\\nI am crucified with Christ, nevertheless, I\\nlive, yet not I, but Christ liveth in me. J\\nThree things are clear from these state-\\nments: First, they are not mere figures of\\nrhetoric. They are explicit declarations. If\\nlanguage means anything, these v^ords an-\\nnounce a literal fact. In some of Christ s own\\nstatements the literalism is, if possible, still\\nmore impressive. For instance, Except ye\\neat the flesh of the Son of man and drink his\\nblood, ye have no life in you. Whoso eateth\\nMy flesh and drinketh My blood hath eternal\\nlife; and I will raise him up at the last day.\\nFor My flesh is meat indeed, and My blood is\\ndrink indeed. He that eateth My flesh and\\ndrinketh My blood dwelleth in Me and I in\\nhim.\\nIn the second place, Spiritual Life is not\\nsomething outside ourselves. The idea is not\\nthat Christ is in heaven and that we can stretch\\nout some mysterious faculty and deal with Him\\nthere. This is the vague form in which many\\nconceive the truth, but it is contrary to Christ s\\nteaching and to the analogy of nature. Veg-\\netable Life is not contained in a reservoir\\nsomewhere in the skies, and measured out\\nspasmodically at certain seasons. The Life is\\nin every plant and tree, inside its own sub-\\nstance and tissues, and continues there until it\\ndies. This localization of Life in the individ-\\nual is precisely the point where Vitality differs\\nfrom the other forces of nature, such as mag-\\nJohn xiv. 21-^3. f John xv. 4. J Gal. ii. 20.", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0108.jp2"}, "109": {"fulltext": "BIOGENESIS. 99\\nnetism and electricity. Vitality has much in\\ncommon with such forces as magnetism and\\nelectricity, but there is one inviolable distinc-\\ntion between them that Life is permanently\\nfixed and rooted in the organism. The doc-\\ntrines of conservation and transformation of\\nenergy, that is to say, do not hold for Vitality.\\nThe electrician can demagnetize a bar of iron,\\nthat is, he can transform its energy of magnet-\\nism into something else heat, or motion, or\\nlight and then re-form these back into mag-\\nnetism. For magnetism has no root, no indi-\\nviduality, no fixed indwelling. But the biolo-\\ngist cannot devitalize a plant or an animal and\\nrevivify it again.* Life is not one of the home-\\nless forces which promiscuously inhabit space,\\nor which can be gathered like electricity from\\nthe clouds and dissipated back again into space.\\nLife is definite and resident; and Spiritual Life\\nis not a visit from a force, but a resident tenant\\nin the soul.\\nThis is, however, to formulate the statement\\nof the third point, that spiritual Life is not an\\nordinary form of energy or force. The analogy\\nfrom Nature endorses this, but here Nature\\nstops. It cannot say what Spiritual Life is.\\nIndeed what natural Life is remains unknown,\\nand the word Life still wanders through Science\\nwithout a definition. Nature is silent, there-\\nOne must not be misled by popular statements in this con-\\nnection, such as this of Professor Owen s: There are organ-\\nisms which we can devitalize and revitalize\u00e2\u0080\u0094 devive and revive\\n\u00e2\u0080\u0094many times. (Monthly Microscopical Journal, May, 1869, p.\\n294.) The reference is of course to the extraordinary capacity\\nfor resuscitation possessed by many of the Protozoa and other\\nlow forms of life.\\nLrfC.", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0109.jp2"}, "110": {"fulltext": "100 BIOGENESIS.\\nfore, and must be as to Spiritual Life. But in\\nthe absence of natural light we fall back upon\\nthat complementary revelation which always\\nshines when truth is necessary and where\\nNature fails. We ask with Paul, when this Life\\nfirst visited him on the Damascus road, What\\nis this? *^Who art Thou Lord? And we\\nhear, I am Jesus.\\nWe must expect to find this denied. Besides\\na proof from Revelation, this is an argument\\nfrom experience. And yet we shall still be told\\nthat this Spiritual Life is a force. But let it\\nbe remembered what this means in Science, it\\nmeans the heresy of confounding Force with\\nVitality. We must also expect to be told that\\nthis Spiritual Life is simply a development of\\nordinary Life just as Dr. Bastian tells us that\\nnatural Life is formed according to the same\\nlaws which determine the more simple chem-\\nical combinations. But remember what this\\nmeans in Science. It is the heresy of Sponta-\\nneous Generation, a heresy so thoroughly dis-\\ncredited now that scarcely an authority in\\nEurope will lend his name to it. Who art\\nThou, Lord? Unless we are to be allowed to\\nhold Spontaneous Generation there is no\\nalternative: Life can only come from Life:\\nI am Jesus.\\nA hundred other questions now rush into the\\nmind about this Life: How does it come?\\nWhy does it come? How is it manifested?\\nWhat faculty does it employ? Where does it\\nreside? Is it communicable? What are its\\n*Acts ix. 5.", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0110.jp2"}, "111": {"fulltext": "BIOGENESIS. 101\\nconditions? One or two of these questions may\\nby vaguely answered, the rest bring us face to\\nface with mystery. Let it not be thought that\\nthe scientific treatment of a Spiritual subject\\nhas reduced religion to a problem of physics,\\nor demonstrated God by the law^s of biology.\\nA religion without mystery is an absurdity.\\nEven Science has its mysteries, none more\\ninscrutable than around this Science of Life.\\nIt taught us sooner or later to expect mystery,\\nand now we enter its domain. Let it be care-\\nfully marked, however, that the cloud does not\\nfall and cover us till we have ascertained the\\nmost momentous truth of Religion that Christ\\nis in the Christian.\\nNot that there is anything new in this. The\\nChurches have always held that Christ was the\\nsource of Life. No spiritual man ever claims\\nthat his spirituality is his own. I live, he\\nwill tell you; nevertheless it is not I, but\\nChrist liveth in me. Christ, our Life, has\\nindeed been the only doctrine in the Christian\\nChurch from Paul to Augustine, from Calvin\\nto Newman. Yet, when the Spiritual man is\\ncross-examined upon this confession it is aston-\\nishing to find what uncertain hold it has upon\\nhis mind. Doctrinally he states it adequately\\nand holds it unhesitatingly. But when pressed\\nwith the literal question he shrinks from the\\nanswer. We do not really believe that the\\nLiving Christ has touched us, that He makes\\nHis abode in us. Spiritual Life is not as real\\nto us as natural Life. And we cover our\\nretreat into unbeHeving vagueness with a plea", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0111.jp2"}, "112": {"fulltext": "102 BIOGENESIS.\\nof reverence, justified, as we think, by the\\nThus far and no farther of ancient Scrip-\\ntures. There is often a great deal of intellectual\\nsin concealed under this old aphorism. When\\nmen do not really wish to go farther they find\\nit an honorable convenience sometimes to sit\\ndown on the outermost edge of the Holy\\nGround on the pretext of taking off their shoes.\\nYet we must be certain that, making a virtue\\nof reverence, we are not merely excusing igno-\\nrance; or, under the plea of mystery, evading\\na truth which has been stated in the New\\nTestament a hundred times, in the most literal\\nform, and with all but monotonous repetition.\\nThe greatest truths are always the most loosely\\nheld. And not the least of the advantages of\\ntaking up this question from the present stand-\\npoint is that we may see how a confused doc-\\ntrine can really bear the luminous definition of\\nScience and force itself upon us with all the\\nweight of Natural Law.\\nWhat is mystery to many men, what feeds\\ntheir worship, and at the same time spoils it,\\nis that area round all great truth which is really\\ncapable of illumination, and into which every\\nearnest mind is permitted and commanded to\\ngo with a light. We cry mystery long before\\nthe region of mystery comes. True mystery\\ncasts no shadows around. It is a sudden and\\nawful gulf yawning across the field of knowl-\\nedge its form is irregular, but its lips are clean\\ncut and sharp, and the mind can go to the very\\nverge and look down the precipice into the\\nI dim abyss,", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0112.jp2"}, "113": {"fulltext": "BIOGENESIS. 103\\nWhere writhing clouds unroll,\\nStriving to utter themselves in shapes.\\nWe have gone with a light to the very verge of\\nthis truth. We have seen that the Spiritual\\nLife is an endowment from the Spiritual\\nWorld, and that the Living Spirit of Christ\\ndwells in the Christian. But now the gulf\\nyawns black before us. What more does\\nScience know of Life? Nothing. It knows\\nnothing further about its origin in detail. It\\nknows nothing about its ultimate nature. It\\ncannot even define it. There is a helplessness\\nin scientific books here, and a continual con-\\nfession of it which to thoughtful minds is\\nalmost touching. Science, therefore, has not\\neliminated the true mysteries from our faith,\\nbut only the false. And it has done more. It\\nhas made true mystery scientific. Religion in\\nhaving mystery is in analogy with all around\\nit. Where there is exceptional mystery in the\\nSpiritual world it will generally be found that\\nthere is a corresponding mystery in the natural\\nworld. And, as Origen centuries ago insisted,\\nthe difficulties of Religion are simply the diffi-\\nculties of Nature.\\nOne question more we may look at for a\\nmoment. What can be gathered on the sur-\\nface as to the process of Regeneration in the\\nindividual soul? From the analogies of Biol-\\nogy we should expect three things First, that\\nthe New Life should dawn suddenly; Second,\\nthat it should come without observation\\nThird, that it should develop gradually. On\\ntwo of these points there can be little contro-", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0113.jp2"}, "114": {"fulltext": "104 BIOGENESIS.\\nversy. The gradualness of growth is a char-\\nacteristic which strikes the simplest observer.\\nLong before the word Evolution vs^as coined\\nChrist applied it in this very connection First\\nthe blade, then the ear, then the full corn in\\nthe ear. It is well known also to those who\\nstudy the parables of Nature that there is an\\nascending scale of slowness as we rise in the\\nscale of Life. Growth is most gradual in the\\nhighest forms. Man attains his maturity after\\na score of years; the monad completes its\\nhumble cycle in a day. What wonder if devel-\\nopment be tardy in the Creature of Eternity?\\nA Christian s sun has sometimes set, and a\\ncritical world has seen as yet no corn in the\\near. As yet? **As yet, in this long Life,\\nhas not begun. Grant him the years propor-\\ntionate to his place in the scale of Life. The\\ntim e of harvest is not yet.\\nAgain, in addition to being slow, the phe-\\nnomena of growth are secret. Life is invis-\\nible. When the New Life manifests itself it\\nis a surprise. Thou canst not tell whence it\\nCometh or whither it goeth. When the plant\\nlives whence has the Life come? When it dies\\nwhither has it gone? Thou canst not tell\\nso is every one that is born of the Spirit.\\nFor the Kingdom of God cometh without\\nobservation.\\nYet once more, and this is a point of strange\\nand frivolous dispute, this Life comes sud-\\ndenly. This is the only way in which Life can\\ncome. Life cannot come gradually health\\ncan, structure can, but not Life. A new the.", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0114.jp2"}, "115": {"fulltext": "BIOGENESIS. 105\\nology has laughed at the Doctrine of Conver-\\nsion. Sudden Conversion especially has been\\nridiculed as untrue to philosophy and impos-\\nsible to human nature. We may not be con-\\ncerned in buttressing any theology because it\\nis old. But we find that this old theology is\\nscientific. There may be cases they are prob-\\nably in the majority where the moment of\\ncontact with the Living Spirit though sudden\\nhas been obscure. But the real moment and\\nthe conscious moment are two different things.\\nScience pronounces nothing as to the conscious\\nmoment. If it did it would probably say that\\nthat was seldom the real moment ^just as in\\nthe natural Life the conscious moment is not\\nthe real moment. The moment of birth in the\\nnatural world is not a conscious moment we\\ndo not know we are born till long afterward.\\nYet there are men to whom the Origin of the\\nNew Life in time has been no difficulty. To\\nPaul, for instance, Christ seems to have come\\nat a definite period of time, the exact moment\\nand second of which could have been known.\\nAnd this is certainly, in theory at least, the\\nnormal Origin of Life, according to the prin-\\nciples of Biology. The line between the liv-\\ning and the dead is a sharp line. When the\\ndead atoms of Carbon, Hydrogen, Oxygen,\\nNitrogen, are seized upon by Life, the organ-\\nism at first is very lowly. It possesses few\\nfunctions. It has little beauty. Growth is\\nthe work of time. But Life is not. That\\ncomes in a moment. At one moment it was\\ndead; the next it lived. This is conversion,\\n8 Natural Law", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0115.jp2"}, "116": {"fulltext": "106 BIOGENESIS.\\nthe **passing/ as the Bible calls it, from\\nDeath unto Life. Those who have stood by\\nanother s side at the solemn hour of this dread\\npossession have been conscious sometimes of\\nan experience which words are not allowed to\\nutter a something like the sudden snapping\\nof a chain, the waking from a dream.", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0116.jp2"}, "117": {"fulltext": "DEGENERATION.\\n107", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0117.jp2"}, "118": {"fulltext": "I went by the field of the slothful, and by the vine-\\nyard of the man void of understanding and lo, it was\\nall grown over with thorns, and nettles had covered the\\nface thereof, and the stone wall thereof was broken\\ndown. Then I saw and considered it well; I looked\\nupon it and received instruction. Solomon.\\n108", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0118.jp2"}, "119": {"fulltext": "DEGENERATION.\\nHow shall we escape if we neglect so great salva-\\ntion? Hebrews.\\nWe have as possibilities either Balance, or Elabora-\\ntion, or Degeneration. E. Ray Lankester.\\nIn one of his best known books, Mr. Darwin\\nbrings out a fact W hich may be illustrated in\\nsome such way as this: Suppose a bird fancier\\ncollects a flock of tame pigeons distinguished\\nby all the infinite ornamentations of their race.\\nThey are of all kinds, of every shade of color,\\nand adorned with every variety of marking. He\\ntakes them to an uninhabited island and allows\\nthem to fly off wild into the woods. They\\nfound a colony there, and after the lapse of\\nmany years the owner returns to the spot. He\\nwill find that a remarkable change has taken\\nplace in the interval. The birds, or their de-\\nscendants rather, have all become changed into\\nthe same color. The black, the white and the\\ndun, the striped, the spotted, and the ringed,\\nare all metamorphosed into one a dark slaty\\nblue. Two plain black bands monotonously\\nrepeat themselves upon the wings of each, and\\nthe loins beneath are white; but all the vari-\\nety, all the beautiful colors, all the old graces\\nof form it may be, have disappeared. These\\nimprovements w^ere the result of care and nur-\\nture, of domestication, of civilization; and\\n109", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0119.jp2"}, "120": {"fulltext": "110 DEGENERATION.\\nnow that these influences are removed, the\\nbirds themselves undo the past and lose what\\nthey had gained. The attempt to elevate the\\nrace has been mysteriously thwarted. It is as\\nif the original bird, the far remote ancestor of\\nall doves, had been blue, and these had been\\ncompelled by some strange law to discard the\\nbadges of their civilization and conform to the\\nruder image of the first. The natural law by\\nwhich such a change occurs is called The Prin-\\nciple of Reversion to Type.\\nIt is a proof of the universality of this law\\nthat the same thing will happen with a plant.\\nA garden is planted, let us say, with straw-\\nberries and roses, and for a number of years is\\nleft alone. In process of time it will run to\\nwaste. But this does not mean that the plants\\nwill really waste away, but that they will\\nchange into something else, and, as it invari-\\nably appears, into something worse in the one\\ncase, namely, into the small, wild strawberry\\nof the woods, and in the other into the primi-\\ntive dog-rose of the hedges.\\nIf we neglect a garden plant, then, a natural\\nprinciple of deterioration comes in, and\\nchanges it into a worse plant. And if we\\nneglect a bird, by the same imperious law it\\nwill be gradually changed into an uglier bird.\\nOr if we neglect almost any of the domestic\\nanimals, they will rapidly revert to wild and\\nworthless forms again.\\nNow the same thing exactly would happen\\nin the case of you or me. Why should Man be\\nan exception to any of the laws of Nature?", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0120.jp2"}, "121": {"fulltext": "DEGENERATION. Ill\\nNature knows him simply as an animal Sub-\\nkingdom Vertebrata^ Class Mammalia^ Order\\nBima7ia, And the law of Reversion to Type\\nruns through all creation. If a man neglect\\nhimself for a few years he will change into a\\nworse man and a lower man. If it is his body\\nthat he neglects, he will deteriorate into a\\nwild and bestial savage like the de-human-\\nized men who are discovered sometimes upon\\ndesert islands. If it is his mind, it will degen-\\nerate into imbecility and madness solitary\\nconfinement has the power to unmake men s\\nminds and leave them idiots. If he neglect\\nhis conscience, it will run off into lawlessness\\nand vice. Or, lastly, if it is his soul, it must\\ninevitably atrophy, drop off in ruin and decay.\\nWe have here, then, a thoroughly natural\\nbasis for the question before us. If we neg-\\nlect, with this universal principle staring us\\nin the face, how shall we escape? If we neg-\\nlect the ordinary means of keeping a garden\\nin order, how shall it escape running to weeds\\nand waste? Or, if we neglect the opportu-\\nnities for cultivating the mind, how shall it\\nescape ignorance and feebleness? So, if we\\nneglect the soul, how shall it escape the natu-\\nral retrograde movement, the inevitable\\nrelapse unto barrenness and death?\\nIt is not necessary, surely, to pause for proof\\nthat there is such a retrograde principle in the\\nbeing of every man. It is demonstrated by\\nfacts, and by the analogy of all Nature. Three\\npossibilities of life, according to Science, are\\nopen to all living organisms Balance, Evolu-", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0121.jp2"}, "122": {"fulltext": "112 DEGENERATION.\\ntion, and Degeneration. The first denotes the\\nprecarious persistence of a life along what\\nlooks like a level path, a character which\\nseems to hold its own alike against the attacks\\nof evil and the appeals of good. It implies a\\nset of circumstances so balanced by choice of\\nfortune that they neither influence for better\\nnor for worse. But except in theory this state\\nof equilibrium, normal in the inorganic king-\\ndom, is really foreign in the world of life and\\nwhat seems inertia may be a true Evolution\\nunnoticed from its slowness, or likelier still a\\nmovement of Degeneration subtly obliterating,\\nas it falls, the very traces of its former height.\\nFrom this state of apparent Balance, Evolution\\nis the escape in the upward direction, Degen-\\neration in the lower. But Degeneration,\\nrather than Balance or Elaboration, is the pos-\\nsibility of life embraced by the majority of\\nmankind. And the choice is determined by\\nman s own nature. The life of Balance is diffi-\\ncult. It lies on the verge of continual tempta-\\ntion, its perpetual adjustments become fatigu-\\ning, its measured virtue is monotonous and un-\\ninspiring. More difficult still, apparently, is\\nthe life of ever upward growth. Most men\\nattempt it for a time, but growth is slow and\\ndespair overtakes them while the goal is far\\naway. Yet none of these reasons fully ex-\\nplains the fact that the alternative which re-\\nmains is adopted by the majority of men.\\nThat Degeneration is easy onl} half accounts\\nfor it. Why is it easy? Why but that already\\nin each man s very nature this principle is", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0122.jp2"}, "123": {"fulltext": "DEGENERATION. 113\\nsupreme? He feels within his soul a silent\\ndrifting motion impelling him downward with\\nirresistible force. Instead of aspiring to Con-\\nversion to a higher Type he submits by a law\\nof his nature to Reversion to a lower. This is\\nDegeneration that principle by which the\\norganism, failing to develop itself, failing\\neven to keep what it has got, deteriorates, and\\nbecomes more and more adapted to a degraded\\nformoflife.\\nAll men who know themselves are conscious\\nthat this tendency, deep-rooted and active, ex-\\nists within their nature. Theologically it is\\ndescribed as a gravitation, a bias toward evil\\nThe Bible view is that man is conceived in sin\\nand shapen in iniquity. And experience tells\\nhim that he will shape himself into further\\nsin and ever-deepening iniquity without the\\nsmallest effort, without in the least intending\\nit, and in the most natural way in the world\\nif he simply let his life run. It is on this prin-\\nciple that^ completing the conception, the\\nwicked are said further in the Bible to be lost.\\nThey are not really lost as yet^ but they are on\\nthe sure way to it The bias of their lives are\\nin full action., There is no drag on anywhere.\\nThe natural tendencies are having it all their\\nown way; and although the victims may be\\nquite unconscious that all this is going on, it is\\npatent to every one who considers even the\\nnatural bearings of the case that **the end of\\nthese things is Deatho When we see a man\\nfall from the top of a five-story house, we say\\nthe man is lost. We say that before he has", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0123.jp2"}, "124": {"fulltext": "114 DEGENERATION.\\nfallen a foot; for the same principle that made\\nhim fall the one foot will undoubtedly make\\nhim complete the descent by falling other\\neighty or ninety feet. So that he is a dead\\nman, or a lost man from the very first. The\\ngravitation of sin in a human soul acts pre-\\ncisely in the same way. Gradually, with\\ngathering momentum it sinks a man further\\nand further from God and righteousness, and\\nlands him, by the sheer action of a natural law,\\nin the hell of a neglected life.\\nBut the lesson is not less clear from analogy.\\nApart even from the law of Degeneration,\\napart from Reversion to Type, there is in\\nevery living organism a law of Death. We are\\nwont to imagine that Nature is full of Life. In\\nreality it is full of Death. One cannot say it\\nis natural for a plant to live. Examine its\\nnature fully, and you have to admit that its\\nnatural tendency is to die. It is kept from\\ndying by a mere temporary endowment, which\\ngives it an ephemeral dominion over the ele-\\nments gives it power to utilize for a brief\\nspan the rain, the sunshine, and the air. With-\\ndraw this temporary endowment for a moment\\nand its true nature is revealed. Instead of\\novercoming Nature it is overcome. The very\\nthings which appeared to minister to its growth\\nand beauty now turn against it and make it\\ndecay and die. The sun which warmed it,\\nwithers it the air and rain which nourished it,\\nrot it. It is the very forces which we associ-\\nate with life which, when their true nature", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0124.jp2"}, "125": {"fulltext": "DEGExVERATION. 115\\nappears, are discovered to be really the minis-\\nters of death.\\nThis lav/, which is true for the whole plant-\\nworld, is also valid for the animal and for man.\\nAir is not life, but corruption so literally cor-\\nruption that the only way to keep out corrup-\\ntion, when life has ebbed, is to keep out air.\\nLife is merely a temporary suspension of these\\ndestructive powers and this is truly one of the\\nmost accurate definitions of life we have yet\\nreceived the sum total of the functions\\nwhich resist death.\\nSpiritual life, in like manner, is the sum\\ntotal of the functions which resist sin. The\\nsoul s atmosphere is the daily trial, circum-\\nstance, and temptation of the world. And as\\nit is life alone which gives the plant power to\\nutilize the elements, and as, without it, they\\nutilize it, so it is the spiritual life alone which\\ngives the soul power to utilize temptation and\\ntrial; and without it they destroy the soul.\\nHow shall w^e escape if we refuse to exercise\\nthese functions in other words, if we neglect?\\nThis destroying process, observe, goes on\\nquite independently of God s judgment on sin.\\nGod s judgment on sin is another and a more\\nawful fact of which this may be a part. But it\\nis a distinct fact by itself, which we can hold\\nand examine separately, that on purely natural\\nprinciples the soul that is left to itself un-\\nwatched, uncultivated, unredeemed, must fall\\nawa)^ into death by its own nature. The soul\\nthat sinneth *it shall die. It shall die, not\\nnecessarily because God passes sentence of", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0125.jp2"}, "126": {"fulltext": "116 DEGENERATION.\\ndeath upon it, but because it cannot help\\ndying. It has neglected the functions which\\nresist death, and has always been dying.\\nThe punishment is in its very nature, and the\\nsentence is being gradually carried out all\\nalong the path of life by ordinary processes\\nwhich enforce the verdict with the appalling\\nfaithfulness of law.\\nThere is an affectation that religious truths\\nlie beyond the sphere of the comprehension\\nwhich serves men in ordinary things. This\\nquestion at least must be an exception. It\\nlies as near the natural as the spiritual. If it\\nmakes no impression on a man to know that\\nGod will visit his iniquities upon him, he can-\\nnot blind himself to the fact that Nature will.\\nDo we not all know what it is to be punished\\nby Nature for disobeying her? We have looked\\nround the wards of a hospital, a prison, or a\\nmadhouse, and seen there Nature at work\\nsquaring her accounts with sin. And we knew\\nas we looked that if no Judge sat on the throne\\nof heaven at all there was a Judgment there,\\nwhere an inexorable Nature was crying aloud\\nfor justice, and carrying out her heavy sen-\\ntences for violated laws.\\nWhen God gave Nature the law into her\\nown hands in this way. He seems to have given\\nher two rules upon which her sentences were\\nto be based. The one is formally enunciated\\nin this sentence, Whatsoever a man soweth\\nthat shall he also reap. The other is infor-\\nmally expressed in this, If we neglect how\\nshall we escape?", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0126.jp2"}, "127": {"fulltext": "DEGENERATION. 117\\nThe first is the positive law, and deals with\\nsins of commission. The other, which we are\\nnow discussing, is the negative, and deals with\\nsins of omission. It does not say anythmo^\\nabout sowing, but about not sowing. It takes\\nup the case of souls which are lying fallow. It\\ndoes not say, if we sow corruption we shall\\nreap corruption. Perhaps we would not be so\\nunwise, so regardless of ourselves, of public\\nopinion, as to sow corruption. It does not say,\\nif we sow tares we shall reap tares. We might\\nnever do an3^thing so foolish as sow tares. But\\nif we sow nothing, it says, we shall reap noth-\\ning. If we put nothing into the field, we shall\\ntake nothing out. If we neglect to cultivate\\nin summer, how shall we escape starving in\\nwinter?\\nNow the Bibje raises this question, but does\\nnot answer it because it is too obvious to need\\nanswering. How^ shall w^e escape if we\\nneglect? The answer is, we cannot. In the\\nnature of things we cannot. We cannot escape\\nany more than a man can escape drowning\\nwho falls into the sea and has neglected to learn\\nto sw^im. In the nature of things he cannot\\nescape nor can he escape who has neglected\\nthe great salvation.\\nNow why should such fatal consequences\\nfollow a simple process like neglect? The pop-\\nular impression is that a man, to be what is\\ncalled lost, must be an open and notorious\\nsinner. He must be one who has abandoned\\nall that is good and pure in life, and sown to\\nthe flesh with all his might and main. But", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0127.jp2"}, "128": {"fulltext": "118 DEGENERATION.\\nthis principle goes further. It says simply, If\\nwe neglect. Any one may see the reason\\nwhy a notoriously wicked person should not\\nescape but why should not all the rest of us\\nescape? What is to hinder people who are not\\nnotoriously wicked escaping people who never\\nsowed anything in particular? Why is it such\\na sin to sow nothing in particular?\\nThere must be some hidden and vital rela-\\ntion between these three words, Salvation,\\nNeglect, and Escape\u00e2\u0080\u0094 some reasonable, essen-\\ntial, and indissoluable connection. Why are\\nthese words so linked together as to weight this\\nclause with all the authority and solemnity of\\na sentence of death?\\nThe explanation has partly been given\\nalready. It lies still further, however, in the\\nmeaning of the word Salvatiorw And this, of\\ncourse, is not at all Salvation in the ordinary\\nsense of forgiveness of sin. This is one great\\nmeaning of Salvation, the first and the great-\\nest. But this is spoken to people who are sup-\\nposed to have had this. It is the broader word,\\ntherefore, and includes not only forgiveness of\\nsin but salvation or deliverance from the down-\\nward bias of the soul. It takes in that whole\\nprocess of rescue from the power of sin and\\nselfishness that should be going on from day\\nto day in every human life. We have seen that\\nthere is a natural principle in man lowering\\nhim, deadening him, pulling him down by\\ninches to the mere animal plane, blinding rea-\\nson, searing conscience, paralyzing will. This\\nis the active destroying pnnciple, or Sin.", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0128.jp2"}, "129": {"fulltext": "DEGENERATION. 119\\nNow to counteract this, God has discovered to\\nus another principle which will stop this drift-\\ning process in the soul, steer it round, and\\nmake it drift the other way. This is the\\nactive saving principle, or Salvation. If a man\\nfind the first of these powers furiously at work\\nwithin him, dragging his whole life downward\\nto destruction, there is only one way to escape\\nhis fate to take resolute hold of the upward\\npower, and be borne by it to the opposite goal.\\nAnd as this second power is the only one in\\nthe universe which has the slightest real effect\\nupon the first, how shall a man escape if he\\nneglect it? To neglect it is to cut off the only\\npossible chance of escape. In declining this he\\nis simply abandoning himself with his eyes\\nopen to that other and terrible energy which is\\nalready there, and which, in the natural course\\nof things, is bearing him every moment further\\nand further from escape.\\nFrom the very nature of Salvation, therefore,\\nit is plain that the only thing necessary to\\nmake it of no effect is neglect. Hence the\\nBible could not fail to lay strong emphasis on\\na word so vital. It was not necessary for it\\nto say, how shall we escape if we trample upon\\nthe great salvation, or doubt, or despise, or\\nreject it. A man who has been poisoned only\\nneed neglect the antidote and he will die. It\\nmakes no difference whether he dashes it on\\nthe ground, or pours it out of che window, or\\nsets it down by his bedside, and stares at it all\\nthe time he is dying. He will die just the\\nsame, whether he destroys it in a passion, or", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0129.jp2"}, "130": {"fulltext": "120 DEGENERATION.\\ncoolly refuses to have anything to do with it.\\nAnd as a matter of fact probably most deaths,\\nspiritually, are gradual dissolutions of the last\\nclass rather than rash suicides of the first.\\nThis, then, is the effect of neglecting salva-\\ntion from the side of salvation itself; and the\\nconclusion is that from the very nature of sal-\\nvation escape is out of the question. Salvation\\nis a definite process. If a man refuse to sub-\\nmit himself to that process, clearly he cannot\\nhave the benefits of it. As many as received\\nHim to them gave He power to become the\\nsons of God. He does not avail himself of this\\npower. It may be mere carelessness or apathy.\\nNevertheless the neglect is fatal. He cannot\\nescape because he will not.\\nTurn now to another aspect of the case to\\nthe effect upon the soul itself Neglect does\\nmore for the soul than make it miss salvation.\\nIt despoils it of its capacity for salvation.\\nDegeneration in the spiritual sphere involves\\nprimarily the impairing of the faculties of sal-\\nvation and ultimately the loss of them. It\\nreally means that the very soul itself becomes\\npiecemeal destroyed until the very capacity for\\nGod and righteousness is gone.\\nThe soul, in its highest sense, is a vast\\ncapacity for God. It is like a curious chamber\\nadded on to being, and somehow involving\\nbeing, a chamber with elastic and contractile\\nwalls, which can be expanded, with God as its\\nguest, inimitably, but which without God\\nshrinks and shrivels until every vestige of the\\nDivine is gone, and God s image is left with-", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0130.jp2"}, "131": {"fulltext": "DEGENERATION. 121\\nout God s Spirit. One cannot call what it left\\na soul it is a shrunken, useless organ, a capac-\\nity sentenced to death i3y disuse, which droops\\nas a withered hand by the side, and cumbers\\nnature like a rotted branch. Nature has her\\nrevenge upon neglect as well as upon extrav-\\nagance. Misuse, with her, is as mortal a sin as\\nabuse.\\nThere are certain burrowing animals the\\nmole for instance which have taken to spend-\\ning their lives beneath the surface of the\\nground. And Nature has taken her revenge\\nupon them in a thoroughly natural way she\\nhas closed up their eyes. If they mean to live\\nin darkness, she argues, eyes are obviously a\\nsuperfluous function. By neglecting them\\nthese animals made it clear they do not want\\nthem. And as one of Nature s fixed principles\\nis that nothing shall exist in vain, the eyes are\\npresently taken away, or reduced to a rudi-\\nmentary state. There are fishes also which\\nhave had to pay the same terrible forfeit for\\nhaving made their abode in dark caverns\\nwhere eyes can never be required. And in\\nexactly the same way the spiritual eye must die\\nand lose its power by purely natural law if the\\nsoul choose to walk in darkness rather than in\\nlight.\\nThis is the meaning of the favorite paradox\\nof Christ, From him that hath not shall be\\ntaken away even that which he hath; take\\ntherefore the talent from him. The religious\\nfaculty is a talent, the most splendid and sacred\\ntalent we possess. Yet it is subject to the", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0131.jp2"}, "132": {"fulltext": "122 DEGENERATION.\\nnatural conditions and laws. If any man take\\nhis talent and hide it in a napkin, although it\\nis doing him neither harm nor good apparently,\\nGod will not allow him to have it. Although\\nit is lying there rolled up in the darkness, not\\nconspicuously affecting any one, still God will\\nnot allow him to keep it. He will not allow\\nhim to keep it any more than Nature would\\nallow the fish to keep their eyes. Therefore,\\nHe says, **take the talent from him.* And\\nNature does it.\\nThis man s crime was simply neglect thou\\nwicked and slothful servant. It was a wasted\\nlife a life which failed in the holy steward-\\nship of itself. Such a life is a peril to all who\\ncross its path. Degeneration compasses\\nDegeneration. It is only a character which\\nis itself developing that can aid the Evolution\\nof the world and so fulfill the end of life. For\\nthis high usury each of our lives, however\\nsmall may seem our capital, was given us by\\nGod. And it is just the men whose capital\\nseems small who need to choose the best invest-\\nments. It is significant that it was the man\\nwho had only one talent who was guilty of\\nneglecting it. Men with ten talents, men of\\nlarge gifts and burning energies, either direct\\ntheir powers nobly and usefully, or misdirect\\nthem irretrievably. It is those who belong to\\nthe rank and file of life who need this warning\\nmost. Others have an abundant store and sow\\nto the spirit or the flesh with a lavish hand.\\nBut we, with our small gift, what boots our\\nsowing? Our temptation as ordinary men is", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0132.jp2"}, "133": {"fulltext": "DEGENERATION. 123\\nto neglect to sow at all. The interest on our\\ntalent would be so small that we excuse our-\\nselves with the reflection that it is not worth\\nwhile.\\nIt is no objection to all this to say that we\\nare unconscious of this neglect or misdirection\\nof our powers. That is the darkest feature in\\nthe case. If there were uneasiness there might\\nbe hope. If there were, somewhere about our\\nsoul, a something which was not gone to sleep\\nlike all the rest; if there were a contending\\nforce anywhere if we would let even that work\\ninstead of neglecting it, it would gain strength\\nfrom hour to hour, and waken up one at a time\\neach torpid and dishonored faculty till our\\nwhole nature becomes alive with strivings\\nagainst self, and every avenue was open wide\\nfor God. But the apathy, the numbness of the\\nsoul, what can be said of such a symptom but\\nthat it means the creeping on of death? There\\nare accidents in which the victims feel no pain.\\nThey are well and strong they think. But they\\nare dying. And if you ask the surgeon by\\ntheir side what makes him give this verdict,\\nhe will say it is this numbness over the frame\\nwhich tells how some of the parts have lost\\nalready the very capacity for life.\\nNor is it the least tragic accompaniment of\\nthis process that its effect may even be con-\\ncealed from others. The soul undergoing\\nDegeneration, surely by some arrangement\\nwith Temptation planned in the uttermost\\nhell, possesses the power of absolute secrec3^\\nWhen all within is festering decay and rotten-", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0133.jp2"}, "134": {"fulltext": "124 DEGENERATION.\\nness, a Judas, without anomaly, may kiss his\\nLord. This invisible consumption, like its fell\\nanalogue in the natural world, may even keep\\nits victim beautiful while slowly slaying it.\\nWhen one examines the little Crustacea which\\nhave inhabited for centuries the lakes of the\\nMammoth Cave of Kentucky, one is at first\\nastonished to find these animals apparently\\nendowed with perfect eyes. The pallor of the\\nhead is broken by two black pigment specks,\\nconspicuous indeed as the only bits of color\\non the whole blanched body and these, even\\nto the casual observer, certainly represent well-\\ndefined organs of vision. But what do they\\nwith eyes in these Stygian waters? There\\nreigns an everlasting night. Is the law for\\nonce at fault? A swift incision with the scalpel,\\na glance with a lens, and their secret is\\nbetrayed. The eyes are a mockery. Extern-\\nally they are organs of vision the front of the\\neye is perfect; behind, there is nothing but a\\nmass of ruins. The optic nerve is a shrunken,\\natrophied and insensate thread. These ani-\\nmals have organs of vision, and yet they have\\nno vision. They have eyes, but they see not.\\nExactly what Christ said of men They had\\neyes, but no vision. And the reason is the\\nsame. It is the simplest problem of natural\\nhistory. The Crustacea of the Mammoth Cave\\nhave chosen to abide in darkness. Therefore\\nthey have become fitted for it. By refusing to\\nsee they have waved the right to see. And\\nNature has grimly humored them. Nature\\nhad to do it by her very constitution. It", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0134.jp2"}, "135": {"fulltext": "DEGExNfERATION. 125\\nis her defence against waste that decay of\\nfaculty should immediately follow disuse of\\nfunction. He that hath ears to hear, he whose\\nears have not degenerated, let him hear.\\nMen tell us sometimes there is no such thing\\nas an atheist. There must be. There are\\nsome men to whom it is true that there is no\\nGod. They cannot see God because they have\\nno eye. They have only an abortive organ,\\natrophied by neglect.\\nAll this, it is commonplace again to insist,\\nis not the effect of neglect when we die, but\\nv/hile we live. The process is in full career\\nand operation now. It is useless projecting\\nconsequences into the future when the effect\\nmay be measured now. We are always prac-\\nticing these little deceptions upon ourselves,\\npostponing the consequences of our misdeeds\\nas if they w^ere to culminate some other day\\nabout the time of death. It makes us sin with\\na lighter hand to run an account with retribu-\\ntion, as it were, and delay the reckoning time\\nwith God. But every day is a reckoning day.\\nEvery soul is a Book of Judgment, and Nature,\\nas a recording angel, marks their every sin.\\nAs all will be judged by the great Judge some\\nday, all are judged by Nature now. The sin\\nof yesterday, as part of its penalty, has the sin\\nof to-day. All follow us in silent retribution\\non our past, and go with us to the grave. We\\ncannot cheat Nature. No sleight-of -heart can\\nrob religion of a present, the immortal nature\\nof a now. The poet sings", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0135.jp2"}, "136": {"fulltext": "126 DEGENERATION.\\nI look behind to find my past,\\nAnd lo, it had gone before.\\nBut no, not all. The unforgiven sins are not\\naway in keeping somewhere to be let loose\\nupon us when we die; they are here within us,\\nnow. To-day brings the resurrection of their\\npast, to-morrow of to-day. And the powers of\\nsin, to the exact strength that we have devel-\\noped them, nearing their dreadful culmination\\nwith every breath we draw, are here within us,\\nnow. The souls of some men are already\\nhoneycombed through and through with the\\neternal consequences of neglect, so that taking\\nthe natural and rational view of their case just\\nnow, itissimply inconceivable that there is any\\nescape just now. What a fearful thing it is to\\nfall into the hands of the living God! A fear-\\nful thing even if, as the philosopher tells us,\\nthe hands of the Living God are the Laws of\\nNature.\\nWhatever hopes of a heaven* a neglected\\nsoul may have, can be shown to be an ignorant\\nand delusive dream. How is the soul to escape\\nto heaven if it has neglected for a lifetime the\\nmeans of escape from the world and self? And\\nwhere is the capacity for heaven to come from\\nif it be not developed on earth? Where, in-\\ndeed, is even the smallest spiritual apprecia-\\ntion of God and heaven to come from when so\\nlittle of spirituality has ever been known or\\nmanifested here? If every God ward aspiration\\nof the soul has been allowed to become extinct,\\nand every inlet that was open to heaven to be\\nchoked, and every talent for religious love and", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0136.jp2"}, "137": {"fulltext": "DEGENERATION. 127\\ntrust to have been persistently neglected and\\nignored, where are the faculties to come from\\nthat would even find the faintest relish in such\\nthings as God and heaven gives?\\nThese three words, Salvation, Escape, and\\nNeglect, then, are not casually, but organi-\\ncally and necessarily connected. Their doc-\\ntrine is scientific, not arbitrary. Escape means\\nnothing more than the gradual emergence of\\nthe higher being from the lower, and nothing\\nless. It means the gradual putting off of all\\nthat cannot enter the higher state or heaven,\\narid simultaneously the putting on of Christ.\\nIt involves the slow completing of the soul and\\nthe development of the capacity for God.\\nShould any one object that from this scien-\\ntific standpoint the opposite of salvation is\\nannihilation, the answer is at hand. From this\\nstandpoint there is no such word.\\nIf, then, escape it to be open to us, it is not\\nto come to us somehow, vaguely. We are not\\nto hope for anything startling or -mysterious.\\nIt is a definite opening along certain lines\\nwhich are definitely marked by God, which be-\\ngin at the Cross of Christ, and lead direct to\\nHim. Each man in the silence of his own\\nsoul must work out this salvation for himself\\nwith fear and trembling with fear, realizing\\nthe momentous issues of his task with trem-\\nbling, lest before the tardy work be done, the\\nvoice of Death should summon him to stop.\\nWhat these lines are may, in closing, be\\nindicated in a word. The true problem of the\\nspiritual life may be said to be, do the opposite", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0137.jp2"}, "138": {"fulltext": "128, DEGENERATION.\\no\u00c2\u00a3 Neglect. Whatever this is, do it and you\\nshall escape. It will just mean that you are so\\nto cultivate the soul that all its powers will\\nopen out to God, and in beholding God be\\ndrawn away from sin. The idea really is to\\ndevelop among the ruins of the old a new\\n**creature a new creature which, while the\\nold is suffering Degeneration from Neglect, is\\ngradually to unfold, to escape away and de-\\nvelop on spiritual lines to spiritual beauty and\\nstrength. And as our conception of spiritual\\nbeing must be taken simply from natural\\nbeing, our ideas of the lines along which the\\nnew religious nature is to run must be bor-\\nrowed from the known lines of the old.\\nThere is, for example, a Sense of Sight in\\nthe religious nature. Neglect this, leave it\\nundeveloped, and you never miss it. You sim-\\nply see nothing. But develop it and you see\\nGod. And the line along which to develop it\\nis known to us. Become pure in heart. The\\npure in heart shall see God. Here, then, is\\none opening for soul-culture the avenue\\nthrough purity of heart to the spiritual seeing\\nof God.\\nThen there is a Sense of Sound. Neglect\\nthis, leave it undeveloped, and you never miss\\nit You simply hear nothing. Develop it,\\nand you hear God. And the line along which\\nto develop it is known to us. Obey Christ.\\nBecome one of Christ s flock. **The sheep hear\\nHis voice, and He calleth them by name.\\nHere, then, is another opportunity for the cul-", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0138.jp2"}, "139": {"fulltext": "DEGENERATION. 129\\nture of the soul a gateway through the Shep-\\nherd s fold to hear the Shepherd s voice.\\nAnd there is a Sense of Touch to be acquired\\nsuch a sense as the woman had who touched\\nthe hem of Christ s garment, that wonderful\\nelectric touch called faith, which moves the\\nvery heart of God.\\nAnd there is Sense of Taste a spiritual\\nhunger after God a something within which\\ntastes and sees that He is good. And there is\\nthe Talent for Inspiration. Neglect that, and\\nall the scenery of the spiritual world is flat and\\nfrozen. But cultivate it, and it penetrates the\\nwhole soul with sacred fire, and illuminates\\ncreation with God. And last of all there is the\\ngreat capacity for Love, even for the love of\\nGod the expanding capacity for feeling more\\nand more its height and depth, its length and\\nbreadth. Till that is felt no man can really\\nunderstand that word, so great salvation,*\\nfor what is its measure but that other **so of\\nChrist God so loved the world that He gave\\nHis only Begotten Son? Verily, how shall we\\nescape if we neglect that?\\nFor the scientific basis of this spiritual law the following\\nworks may be consulted:\u00e2\u0080\u0094\\nThe Origin of Species. By Charles Darwin, F.R.S. Lon-\\ndon: John Murray. 1872.\\nDegeneration. By E. Ray Lankester, F.R.S. London:\\nMacmillan. 1880.\\nDer Ursprung der Wirbelthiere und das Princip des Func-\\ntions- Wechsels. Dr. A. Dorhn. Leipzig: 1875.\\nLessons from Nature. By St. George Mivart., F.R.S. Lon-\\ndon: John Murray. 1876.\\nThe Natural Conditions of Existence as they Affect Animal\\nLife. Karl Semper. London: C. Kegan Paul Co. 1881.\\nNatural Law", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0139.jp2"}, "140": {"fulltext": "", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0140.jp2"}, "141": {"fulltext": "GROWTH.\\n131", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0141.jp2"}, "142": {"fulltext": "Is not the evidence of Ease on the very front of all\\nthe greatest works in existence? Do they not say plainly\\nto us, not there has been a great effort here, but there\\nhas been a great power here It is not the weariness\\nof mortality but the strength of divinity, which we have\\nto recognize in all mighty things, and that is just what\\nwe now never recognize, but think that we are to do\\ngreat things by help of iron bars and perspiration alas\\nwe shall do nothing that way, but lose some pounds of\\nour own weight. Ruskin.\\n182", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0142.jp2"}, "143": {"fulltext": "GROWTH.\\nConsider the lilies of the field how they grow. The\\nSermon on the Mount.\\nNunquam aliud natura, aliud sapientia dicit.\\nJuvenal.\\nWhat gives the peculiar point to this object-\\nlesson from the lips of Jesus is, that He not\\nonly made the illustration, but made the lilies.\\nIt is like an inventor describing his own ma-\\nchine. He made the lilies and He made me\\nboth on the same broad principle. Both\\ntogether, man and flower, He planted deep in\\nthe Providence of God but as men are dull at\\nstudying themselves He points to this com-\\npanion-phenomenon to teach us how to live a\\nfree and natural life, a life w^hich God will un-\\nfold for us, without our anxiety, as He unfolds\\nthe flower. For Christ s words are not a gen-\\neral appeal to consider nature. Men are not\\nto consider the lilies simply to admire their\\nbeauty, to dream over the delicate strength and\\ngrace of stem and leaf. The point they were\\nto consider was how they grew how without\\nanxiety or care the flower woke into loveliness,\\nhow without weaving these leaves were woven,\\nhow without toiling these complex tissues spun\\nthemselves, and how without any effort or fric-\\ntion the whole slowly came ready-made from\\nthe loom of God in its more than Solomon-like\\n133", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0143.jp2"}, "144": {"fulltext": "134 GROWTH.\\nglory. So, He says, making the application\\nbeyond dispute, you care-worn, anxious men\\nmust grow. You, too, need take no thought\\nfor your life, what ye shall eat or what ye shall\\ndrink or what ye shall put on. For if God so\\nclothe the grass of the field, which to-day is,\\nand to-morrow is cast into the oven, shall He\\nnot much more clothe you, O ye of little\\nfaith?\\nThis nature-lesson was a great novelty in its\\nday; but all men now who have even a little\\nfaith have learned this Christian secret of a\\ncomposed life. Apart even from the parable\\nof the lily, the failures of the past have taught\\nmost of us the folly of disquieting ourselves in\\nvain, and we have given up the idea that by\\ntaking thought we can add a cubit to our stat-\\nure.\\nBut no sooner has our life settled down to this\\ncalm trust in God than a new and greater anxi-\\nety begins. This time it is not for the body\\nwe are in travail, but for the soul. For the\\ntemporal life we have considered the lilies, but\\nhow is the spiritual life to grow? How are we\\nto become better men? How are we to grow\\nin grace? By what thought shall we add the\\ncubits to the spiritual stature and reach the\\nfulness of the Perfect Man? And because we\\nknow ill how to do this, the old anxiety comes\\nback again and our inner life is once more an\\nagony of conflict and remorse. After all we\\nhave but transferred our anxious thoughts\\nfrom the body to the soul. Our efforts after\\nChristian growth seem only a succession of fail-", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0144.jp2"}, "145": {"fulltext": "GROWTH. 135\\nures, and instead of rising into the beauty of\\nholiness our life is a daily heartbreak and\\nhumiliation.\\nNow the reason of this is very plain. We\\nhave forgotten the parable of the lily. Vio-\\nlent efforts to grow are right in earnestness,\\nbut wholly wrong in principle. There is but\\none principle of growth both for the natural\\nand spiritual, for animal and plant,^ for body\\nand soul. For all growth is an organic thing.\\nAnd the principle of growing in grace is\\nonce more this, Consider the lilies how they\\ngrow.\\nIn seeking to extend the analogy from the\\nbody to the soul there are two things about the\\nlilies growth, two characteristics of all growth,\\non which one must fix attention. These are,\\nFirst, Spontaneousness.\\nSecond, Mysteriousness.\\nI. vSpontaneousness. There are three lines\\nalong which one may seek for evidence of the\\nspontaneousness of growth. The first is Sci-\\nence. And the argument here could not be\\nsummed up better than in the words of Jesus.\\nThe lilies grow, he says, of themselves; they\\ntoil not, neither do they spin. They grow,\\nthat is, automatically, spontaneously, without\\ntrying, without fretting, without thinking.\\nApplied in any direction, to plant, to animal,\\nto the body, or to the soul, this law holds. A\\nboy grows, for example, without trying. One\\nor two simple conditions are fulfilled, and the\\ngrowth goes on. He thinks probably as little\\nabout the condition as about the result: he ful-", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0145.jp2"}, "146": {"fulltext": "136 GROWTH.\\nfils the conditions by habit, the result follows\\nby nature. Both processes go steadily on from\\nyear to year apart from himself and all but in\\nspite of himself. One would never think of\\ntelling a boy to grow. A doctor has no pre-\\nscription for growth. He can tell me how\\ngrowth is stunted or impaired, but the process\\nitself is recognized as beyond control one of\\nthe few, and therefore very significant things\\nwhich Nature keeps in her own hands. No\\nphysician of souls, in like manner, has any pre-\\nscription for spiritual growth. It is the ques-\\ntion he is most often asked and most often an-\\nswers wrongly. He may prescribe more earn-\\nestness, more prayer, more self-denial, or more\\nChristian work. These are prescriptions for\\nsomething, but not for growth. Not that they\\nmay not encourage growth but the soul grows\\nas the lily grows, without trying, without fret-\\nting, without ever thinking. Manuals of devo-\\ntion, with complicated rules for getting on in\\nthe Christian life, would do well sometimes to\\nreturn to the simplicity of nature and earnest\\nsouls who are attempting sanctification by\\nstruggle instead of sanctification by faith,\\nmight be spared much humiliation by learning\\nthe botany of the Sermon on the Mount.\\nThere can indeed be no other principle of\\ngrowth than this. It is a vital act. And to\\ntry to make a thing grow is as absurd as to\\nhelp the tide to come in or the sun rise.\\nAnother argument for the spontaneousness\\nof growth is universal experience. A boy not\\nonly grows without trying, but he cannot grow", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0146.jp2"}, "147": {"fulltext": "GROWTH. 137\\nif he tries. No man by taking thought has\\never added a cubit to his stature nor has any\\nman by mere working at his soul ever ap-\\nproached nearer to the stature of the Lord\\nJesus. The stature of the Lord Jesus was not\\nitself reached by work, and he who thinks to\\napproach its mystical height by anxious effort\\nis really receding from it. Christ s life un-\\nfolded itself from a divine germ, planted cen-\\ntrally in His nature, which grew as naturally\\nas a flower from a bud. This flower may be\\nimitated; but one can always tell an artificial\\nflower. The human form may be copied in\\nwax, yet somehow one never fails to detect the\\ndifference. And this precisely is the differ-\\nence between a native growth of Christian prin-\\nciple and the moral copy of it. The one is nat-\\nural, the other mechanical. The one is a\\ngrowth, the other an accretion. Now, this,\\naccording to modern biology, is the fundamen-\\ntal distinction between the living and the not\\nliving, between an organism and a crystal.\\nThe living organism grows, the dead crystal\\nincreases. The first grows vitally from within,\\nthe last adds new particles from the outside.\\nThe whole difference, betw^een the Christian\\nand the moralist lies here. The Christian\\nworks from the centre, the moralist from the\\ncircumference. The one is an organism, in\\nthe centre of which is planted by the living\\nGod a living germ. The other is a crystal, very\\nbeautiful it m.ay be; but only a crystal ^it\\nwants the vital principle of growth.\\nAnd one sees here, also, what is sometimes\\n10 Natural Law", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0147.jp2"}, "148": {"fulltext": "^138 GROWTH.\\nvery diflficult to see, why salvation in the first\\ninstance is never connected directly with mor-\\nality. The reason is not that salvation does\\nnot demand morality, but that it demands so\\nmuch of it that the moralist can never reach\\nup to it. The end of Salvation is perfection,\\nthe Christlike mind, character and life. Mor-\\nality is on the way to this perfection it may\\ngo a considerable distance towards it, but it\\ncan never reach it. Only Life can do that. It\\nrequires something with enormous power of\\nmovement, of growth of overcoming obstacles,\\nto attain the perfect. Therefore, the man who\\nhas within himself\u00c2\u00abthis great formative agent.\\nLife, is nearer the end than the man who has\\nmorality alone. The latter can never reach\\nperfection; the former must. For the Life\\nmust develop out according to its type; and\\nbeing a germ of the Christ-life, it must unfold\\ninto a Christ. Morality, at the utmost, only\\ndevelops the character in one or two directions.\\nIt may perfect a single virtue here and there,\\nbut it cannot perfect all. And especially it\\nfails always to give that rounded harmony of\\nparts, that perfect tune to the whole orchestra,\\nwhich is the mark characteristic of life. Per-\\nfect life is not merely the possession of perfect\\nfunctions, but of perfect functions perfectly\\nadjusted to each other and all conspiring to a\\nsingle result, the perfect working of the whole\\norganism. It is not said that the character\\nwill develop in all its fulness in this life. That\\nwere a time too short for an Evolution so mag-\\nnificent. In this world only the cornless ear is", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0148.jp2"}, "149": {"fulltext": "GROWTH. 139\\nseen sometimes only the small yet still pro-\\nphetic blade. The sneer at the godly man for\\nhis imperfections is ill-judged. A blade is a\\nsmall thing. At first it grows very near the\\nearth. It is often soiled and crushed and\\ndowntrodden. But it is a living thing. That\\ngreat dead stone beside it is more imposing;\\nonly it will never be anything else than a\\nstone. But this small blade it doth not yet\\nappear what it shall be.\\nSeeing now that Growth can only be synony-\\nmous with a living automatic process, it is all\\nbut superfluous to seek a third line of argu-\\nment from Scripture. Growth there is always\\ndescribed in the language of physiology. The\\nregenerate soul is a new creature. The Chris-\\ntian is a new man in Christ Jesus. He adds the\\ncubits to his stature just as the old man does.\\nHe is rooted and built up in Christ he abides\\nin the vine, and so abiding, not toiling or spin-\\nning, brings forth fruit. The Christian, in\\nshort, like the poet, is born, not made and the\\nfruits of his character are not manufactured\\nthings, but living things, things which have\\ngrown from the secret germ, the fruits of the\\nliving Spirit. They are not the products of this\\nclimate, but exotics from a sunnier land.\\nn. But, secondly, besides the Spontaneous-\\nness there is this other great characteristic of\\nGrowth Mysteriousness. Upon this quality\\ndepends the fact, probably, that so few men\\never fathom its real charactver. We are most\\nunspiritual always in dealing with the simplest\\nspiritual things. A lily grows mysteriously,", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0149.jp2"}, "150": {"fulltext": "140 GROWTH.\\npushing up its solid weight of stem and leaf in\\nthe teeth of gravity. Shaped into beauty by\\nsecret and invisible fingers, the flower devel-\\nops we know not how. But we do not wonder\\nat it. Every day the thing is done; it is Na-\\nture, it is God. We are spiritual enough at\\nleast to understand that. But when the soul\\nrises slowly above the world, pushing up its\\ndelicate virtues in the teeth of sin, shaping\\nitself mysteriously into the image of Christ, we\\ndeny that the power is not of man. A strong\\nwill, we say, a high ideal, the reward of virtue,\\nChristian influence, these will account for it.\\nSpiritual character is merely the product of\\nanxious work, self-command, and self-denial.\\nWe allow, that is to say, a miracle to the lily,\\nbut none to the man. The lily may grow; the\\nman must fret and toil and spin.\\nNow, grant for a moment that by hard work\\nand self-restraint a man may attain to a very\\nhigh character. It is not denied that this can\\nbe done. But what is denied is that this is\\ngrowth, and that this process is Christianity.\\nThe fact that you can account for it proves\\nthat it is not growth. For growth is mysteri-\\nous; the peculiarity of it is that you cannot ac-\\ncount for it. Mysteriousness, as Mozley has\\nwell observed, is the test of spiritual birth.\\nAnd this was Christ s test. The wind blow-\\neth where it listeth. Thou hearest the sound\\nthereof, but canst not tell whence it cometh\\nor whither it goeth, so is every one that is\\nborn of the Spirit. The test of spirituahty\\nis that you cannot tell whence it cometh or", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0150.jp2"}, "151": {"fulltext": "GROWTH. 141\\nwhither it goeth. If you can tell, if you can\\naccount for it on philosophical principles, on\\nthe doctrine of influence, on strength of will,\\non a favorable environment, it is not growth.\\nIt may be so far a success, it may be a per-\\nfectly honest, even remarkable, and praise-\\nworthy imitation, but it is not the real thing.\\nThe fruits are wax, the flowers artificial you\\ncan tell whence it cometh and whither it\\ngoeth.\\nThe conclusion is, then, that the Christian is\\na unique phenomenon. You cannot account\\nfor him. And if you could he would not be a\\nChristian. Mozley has drawn the two charac-\\nters for us in graphic words: Take an ordi-\\nnary man of the world what he thinks and\\nwhat he does, his whole standard of duty is\\ntaken from the society in which he lives. It is\\na borrowed standard he is as good as other\\npeople are; he does, in the way of duty, what\\nis generally considered proper and becoming\\namong those with whom his lot is thrown. He\\nreflects established opinion on such points. He\\nfollows its lead. His aims and objects in life\\nagain are taken fro^i the world around him,\\nand from its dictation. What it considers hon-\\norable, worth having, advantageous and good,\\nhe thinks so, too, and pursues it. His motives\\nall come from a visible quarter. It would be\\nabsurd to say that there is any mystery in such\\na character as this, because it is formed from\\na known external influence the influence of\\nsocial opinion and the voice of the world.\\nWhence such a character cometh we see; we", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0151.jp2"}, "152": {"fulltext": "142 GROWTH.\\nventure to say that the source and origin of it\\nis open and palpable, and we know it just as\\nwe know the physical causes of many common\\nfacts.\\nThen there is the other. There is a certain\\ncharacter and disposition of mind of which it is\\ntrue to say that thou canst not tell whence it\\nCometh or whither it goeth. There are\\nthose who stand out from among the crowd,\\nwhich reflects merely the atmosphere of feeling\\nand standard of society around it, with an im-\\npress upon them which bespeaks a heavenly\\nbirth. Now, when we see one of those\\ncharacters, it is a question which we ask our-\\nselves, How has the person become possessed\\nof it? Has he caught it from society around\\nhim? That cannot be, because it is wholly\\ndifferent from that of the world around him.\\nHas he caught it from the inoculation of\\ncrowds and masses, as the mere religious\\nzealot catches his character? That cannot be\\neither, for the type is altogether different from\\nthat which masses of men, under enthusiastic\\nimpulses, exhibit. There is nothing gregari-\\nous in this character; it is^the individual s own;\\nit is not borrowed, it is not a reflection of any\\nfashion or tone of the world outside it rises up\\nfrom some fount within, and it is a creation\\nof which the text says, We know not whence it\\nCometh.\\nNow we have all met these two characters\\nthe one eminently respectable, upright, virtu-\\nous, a trifle cold perhaps, and generally, when\\nUniversity Sermons, pp. 234-241.", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0152.jp2"}, "153": {"fulltext": "GROWTH. 143\\ncritically examined, revealing somehow the\\nmark of the tool; the other with God s breath\\nstill upon it, an inspiration not more virtuous,\\nbut differently virtuous; not more humble, but\\ndifferent, wearing the meek and quiet spirit\\nartlessly as to the manner born. The other-\\nworldliness of such a character is the thing that\\nstrikes you you are not prepared for what it\\nwill do or say or become next, for it moves\\nfrom a far-off centre, and in spite of its trans-\\nparency and sweetness, that presence fills you\\nalways with awe. A man never feels the dis^\\ncord of his own life, never hears the javr^the\\nmachinery by which he tries to manufacture\\nhis own good points, till he has stood in the\\nstillness of such a presence. Then he discerns\\nthe difference between growth and work. He\\nhas considered the lilies, how they grow.\\nWe have now seen that spiritual growth is a\\nprocess maintained and secured by a spontane-\\nous and mysterious inward principle. It is a\\nspontaneous principle even in its origin, for it\\nbloweth where it listeth; mysterious in its\\noperation, for we can never tell whence it com-\\neth obscure in its destination, for we cannot\\ntell whence it goeth. The whole process, there-\\nfore, transcends us; we do not work, we are\\ntaken in hand\u00e2\u0080\u0094 it is God which worketh in\\nus, both to will and to do of His good pleas-\\nure. We do not plan we are created in\\nChrist Jesus unto good works, which God hath\\nbefore ordained that we should walk in them.\\nThere may be an obvious objection to all\\nthis. It takes away all conflict from the Chris-", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0153.jp2"}, "154": {"fulltext": "144 GROWTH.\\ntian life? It makes man, does it not, mere\\nclay in the hands of the potter? It crushes the\\nold character to make a new one and destroys\\nman s responsibility for his own soul?\\nNow we are not concerned here in once more\\nstriking the time-honored balance between\\nfaith and works. We are considering how\\nlilies grow, and in a specific connection, namely,\\nto discover the attitude of mind which the\\nChristian should preserve regarding his spir-\\nitual growth. That attitude, primarily, is to\\nbe free from care. We are not lodging a plea\\nfor inactivity of the spiritual energies, but for\\nthe tranquillity of the spiritual mind. Christ*s\\nprotest is not against work, but against anx-\\nious thought; and rather, therefore, than com-\\nplement the lesson by showing the other side,\\nwe take the risk of still further extending the\\nplea in the original direction.\\nWhat is the relation, to recur again to anal-\\nogy, between growth and work in a boy? Con-\\nsciously, there is no relation at all. The boy\\nnever thinks of connecting his work with his\\ngrowth. Work, in fact, is one thing, and\\ngrowth another, and it is so in the spiritual\\nlife. If it be asked, therefore. Is the Christian\\nwrong in these ceaseless and agonizing efforts\\nafter growth? the answer is, Yes, he is quite\\nwrong, or, at least, he is quite mistaken.\\nJ/Vhen a boy takes a meal or denies himself in-\\ndigestible things, he does not say, A11 this\\nwill minister to my growth or when he runs\\na race he does not say, This will help the\\nnext cubit of my stature. It may or it may", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0154.jp2"}, "155": {"fulltext": "GROWTH. 115\\nnot be true that these things will help his stat-\\nure, but, if he thinks of this, his idea of growtk\\nis morbid. And this is the point we are deal-\\ning with. His anxiety here is altogether irrei\u00c2\u00ab\\nevant and superfluous. Nature is far more\\nbountiful than we think. When she gives us\\nenergy she asks none of it back to expend oii\\nour own growth. She will attend to that\\nGive your work,* she says, and your anx-\\niety to others trust me to add the cubits to\\nyour stature. If God is adding to our spirit-\\nual stature, unfolding the new nature within\\nus, it is a mistake to keep twitching at the\\npetals with our coarse fingers. We must seek to\\nlet the Creative Hand alone. **It is God which\\ngiveth the increase.* Yet we never know\\nhow little we have learned of the fundamental\\nprinciple of Christianity till we discover how\\nmuch we are all bent on supplementing God*s\\nfree grace. If God is spending work upon a\\nChristian, let him be still and know that it is\\nGod. And if he wants work, he will find it\\nthere in the being still.\\nNot that there is no work for him who would\\ngrow, to do. There is work, and severe work\\nwork so great that the worker deserves to\\nhave himself relieved of all that is superfluous\\nduring his task. If the amount of energy lost\\nin trying to grow were spent in fulfilling\\nrather the conditions of growth, we should\\nhave many more cubits to show for our stature.\\nIt is with these conditions that the personal\\nwork of the Christian is chiefly concerned.\\nObserve for a moment what they are, and\\n10", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0155.jp2"}, "156": {"fulltext": "146 GROWTH.\\ntheir exact relation. For its growth the plant\\nneeds heat, light, air, and moisture. A man,\\ntherefore, must go in search of these, or their\\nspiritual equivalents, and this is his work? By\\nno means. The Christian s work is not yet.\\nDoes the plant go in search of its conditions?\\nNay, the conditions come to the plant. It no\\nmore manufactures the heat, light, air, and\\nmoisture, than it manufactures its own stem.\\nIt finds them all around it in Nature. It sim-\\nply stands still with its leaves spread out in\\nunconscious prayer, and Nature lavishes upon\\nit these and all other bounties, bathing it in\\nsunshine, pouring the nourishing air over and\\nover it, reviving it graciously with its nightly\\ndew. Grace, too, is as free as the air. The\\nLord God is a Sun. He is as the Dew to\\nIsrael. A man has no more to manufacture\\nthese than he has to manufacture his own soul.\\nHe stands surrounded by them, bathed in\\nthem, beset behind and before by them. He\\nlives and moves and has his being in them,\\nfiow, then, shall he go in search of them? Do\\nnot they rather go in search of him? Does he\\nnot feel how they press themselves upon him?\\nDoes he not know how unweariedly they appeal\\nto him? Has he not heard how they are sor-\\nrowful when he will not have them? His\\nwork, therefore is not yet. The voice still\\nsays, **Be still.\\nThe conditions of growth then, and the in-\\nward principle of growth being both supplied\\nby Nature, the thing man has to do, the little\\njunction left for him to complete, is to apply", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0156.jp2"}, "157": {"fulltext": "GROWTH. 147\\nthe one to the other. He manufactures noth-\\ning; he earns nothing; he need be anxious for\\nnothing; his one duty is to be in these condi-\\ntions, to abide in them, to allow grace to play\\nover him, to be still therein and know that this\\nis God.\\nThe conflict begins and prevails in all its life-\\nlong agony the moment a man forgets this.\\nHe struggles to grow himself insead of strug-\\ngling to get back again into position. He\\nmakes the church into a workshop when God\\nmeant it to be a beautiful garden. And even\\nin his closet, where only should reign silence\\na silence as of the mountains whereon the\\nlilies grow is heard the roar and tumult of\\nmachinery. True, a man will often have to\\nwrestle with his God ^but not for growth.\\nThe Christian life is a composed life. The\\nGospel is Peace. Yet the most anxious people\\nin the world are Christians^ Christians who\\nmisunderstand the nature of growth. Life is\\na perpetual self-condemning because they are\\nnot growing. And the effect is not only the\\nloss of tranquillity to the individual. The en-\\nergies which are meant to be spent on the work\\nof Christ are consumed in the soul s own fever.\\nSo long as the Church s activities are spent on\\ngrowing there is nothing to spare for the\\nworld. A soldier s time is not spent in earn-\\ning the money to buy his armor, in finding\\nfood and raiment, in seeking shelter. His\\nking provides these things that he may be the\\nmore at liberty to fight his battles. So, for the\\nsoldier of the Cross all is provided. His Gov-", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0157.jp2"}, "158": {"fulltext": "14S GROWTH.\\nernment has planned to leave him free for the\\nKingdom s work.\\nThe problem of the Christian life finally is\\nsimplified to this man has but to preserve the\\nright attitude. To abide in Christ, to be in\\nposition, that is all. Much work is done on\\nboard a ship crossing the Atlantic. Yet none\\nof it is spent on making the ship go. The\\nsailor but harnesses his vessel to the wind. He\\nputs his sail and rudder in position, and lo, the\\nmiracle is wrought. So everywhere God cre-\\nates, man utilizes. All the work of the world\\nis merely a taking advantage of energies\\nalready there.* God gives the wind and the\\nwater, and the heat; man but puts himself in\\nthe way of the wind, fixes his water-wheel in\\nthe way of the river, puts his piston in the way\\nof the steam and so, holding himself in posi-\\ntion before God s Spirit, all the energies of\\nOmnipotence course within his soul. He is\\nlike a tree planted by a river whose leaf is\\ngreen and whose fruit fail not. Such is the\\ndeeper lesson to be learned from considering\\nthe lily. It is the voice of Nature echoing the\\nwhole evangel of Jesus, **Come unto Me, and\\nI will give you rest.\\nSee Bushnell s New Life,", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0158.jp2"}, "159": {"fulltext": "DEATH.\\n149", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0159.jp2"}, "160": {"fulltext": "What could be easier than to form a catena of the\\nmost philosophical defenders of Christianity, who have\\nexhausted language in declaring the impotence of the\\nunassisted intellect? Comte has not more explicitly\\nenounced the incapacity of man to deal with the Absolute\\nand the Infinite than the whole series of orthodox writ-\\ners. Trust your reason, we have been told, till we are\\ntired of the phrase, and you will become Atheists or\\nAgnostics. We take you at your word; we become\\nAgnostics. Leslie Stephen.\\n150", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0160.jp2"}, "161": {"fulltext": "DEATH.\\nTo be carnally minded is Death. Paul.\\nI do not wonder at what men sufEer, but I wonder\\noften at what they lose. Jluskin.\\nDeath, wrote Faber, is an unsurveyed\\nland, an unarranged Science. Poetry draws\\nnear Death only to hover over it for a moment\\nand withdraw in terror. History knows it\\nsimply as a universal fact. Philosophy finds it\\namong the mysteries of being, the one great\\nmystery of being not. All contributions to\\nthis dread theme are marked by an essential\\nvagueness, and every avenue of approach seems\\ndarkened by impenetrable shadow.\\nBut modern Biology has found it part of its\\nwork to push its way into this silent land, and\\nat last the word is confronted with a scientific\\ntreatment of Death. Not that much is added\\nto the old conception, or much taken from it.\\nWhat it is, this certain Death with its uncer-\\ntain issues, we know as little as before. But\\nwe can define more clearly and attach a nar-\\nrower meaning to the momentous symbol.\\nThe interest of the investigation here lies in\\nthe fact that Death is one of the outstanding\\nthings in Nature which has an acknowledged\\nspiritual equivalent. The prominence of the\\nword in the vocabulary of Revelation cannot\\nbe exaggerated. Next to Life the most preg-\\n151", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0161.jp2"}, "162": {"fulltext": "152 DEATH.\\nnant symbol in religion is its antithesis, Death.\\nAnd from the time that **If thou eatest thereof\\nthou shalt surely die was heard in Paradise,\\nthis solemn word has been linked with human\\ninterests of eternal moment.\\nNotwithstanding the unparalleled emphasis\\nupon this term in the Christian system, there\\nis none more feebly expressive to the ordinary\\nmind. That mystery which surrounds the word\\nin the natural world shrouds only too com-\\npletely its spiritual import. The reluctance\\nwhich prevents men from investigating the\\nsecrets of the King of Terrors is for a certain\\nlength entitled to respect. But it has left\\ntheology with only the vaguest materials\\nto construct a doctrine which, intelligently\\nenforced, ought to appeal to all men with con-\\nvincing power and lend the most effective argu-\\nment to Christianity. Whatever may have\\nbeen its influence in the past, its threat is gone\\nfor the modern world. The word has grown\\nweak. Ignorance has robbed the Grave of all\\nits terror, and platitude despoilt Death of its\\nsting. Death itself is ethically dead. Which\\nof us, for example, enters fully into the mean-\\ning of words like these: *She that liveth in\\npleasure is dead while she liveth Who\\nallows adequate weight to the metaphor in the\\nPauline phrase, To be carnally minded is\\nDeath; or in this, The wages of sin is\\nDeath Or what theology has translated into\\nthe language of human life the terrific prac-\\ntical import of Dead in trespasses and sins\\nTo seek to make these phrases once more real", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0162.jp2"}, "163": {"fulltext": "DEATH. 153\\nand burning; to clothe time-worn formulae\\nwith living truth; to put the deepest ethical\\nmeaning into the gravest symbol of Nature,\\nand fill up with its full consequence the dark-\\nest threat of Revelation these are the objects\\nbefore us now.\\nWhat, then, is Death? Is it possible to\\ndefine it and embody its essential meaning in\\nan intelligible proposition?\\nThe most recent and the most scientific\\nattempt to investigate Death we owe to the\\nbiological studies of Mr. Herbert Spencer. In\\nhis search for the meaning of Life the word\\nDeath crosses his path, and he turns aside for\\na moment to define it. Of course what Death\\nis depends upon what Life is. Mr. Herbert\\nSpencer s definition of Life, it is well known,\\nhas been subjected to serious criticism. While\\nit has shed much light on many of the phe-\\nnomena of Life, it cannot be affirmed that it\\nhas taken its place in science as the final solu-\\ntion of the fundamental problem of biology.\\nNo definition of Life, indeed, that has yet\\nappeared can be said to be even approximately\\ncorrect. Its mysterious quality evades us and\\nwe have to be content with outward character-\\nistics and accompaniments, leaving the thing\\nitself an unsolved riddle. At the same time\\nMr. Herbert Spencer s masterly elucidation of\\nthe chief phenomena of Life has placed phil-\\nosophy and science under many obligations,\\nand in the paragraphs which follow we shall\\nhave to incur a further debt on behalf of\\nreligion.", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0163.jp2"}, "164": {"fulltext": "154 DEATH.\\nThe meaning of Death depending, as has\\nbeen said, on the meaning of Life, we must\\nfirst set ourselves to grasp the leading charac-\\nteristics which distinguish living things. To\\na physiologist the living organism is distin-\\nguished from the not-living by the performance\\nof certain functions. These functions are four\\nin number Assimilation, Waste, Reproduc-\\ntion, and Growth. Nothing could be a more\\ninteresting task than to point out the co-rela-\\ntives of these in the spiritual sphere, to show\\nin what ways the discharge of these functions\\nrepresent the true manifestations of spiritual\\nlife, and how the failure to perform them con-\\nstitutes spiritual Death. But it will bring us\\nmore directly to the specific subject before us\\nif we follow rather the newer biological lines\\nof Mr. Herbert Spencer. According to his\\ndefinition, Life is The definite combination\\nof heterogeneous changes, both simultaneous\\nand successive, in correspondence with external\\nco-existences and sequences,* or more shortly\\nThe continuous adjustment of internal rela-\\ntions to external relations, An example or\\ntwo will render these important statements at\\nonce intelligible.\\nThe essential characteristic of a living\\norganism, according to these definitions, is\\nthat it is in vital connection with its general\\nsurroundings. A human being, for instance,\\nis in direct contact with the earth and air, with\\nall surrounding things, with the warmth of the\\nsun, with the music of birds, with the count-\\nPrinciples of Biology, vol. i.. p. 74. flbid.", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0164.jp2"}, "165": {"fulltext": "DEATH. 155\\nless influences and activities of nature and of\\nhis fellow-men. In biological language he is\\nsaid thus to be in correspondence with his\\nenvironment. He is, that is to say, in active\\nand vital connection with them, influencing\\nthem possibly, but especially being influenced\\nby them. Now it is in virtue of this corres-\\npondence that he is entitled to be called alive.\\nSo long as he is in correspondence with any\\ngiven point of his environment, he lives. To\\nkeep up this correspondence is to keep up life.\\nIf his environment changes he must instantly\\nadjust himself to the change. And he contin-\\nues living only as long as he succeeds in adjust-\\ning himself to the simultaneous and succes-\\nsive changes in his environment, as these\\noccur. What is meant by a change in his\\nenvironment may be understood from an\\nexample, which will at the same time define\\nmore clearly the intimacy of the relation\\nbetween environment and organism. Let us\\ntake the case of a civil-servant whose environ-\\nment is a district in India. It is a region sub-\\nject to occasional and prolonged droughts\\nresulting in periodical famines. When such a\\nperiod of scarcity arises, he proceeds immedi-\\nately to adjust himself to this external change.\\nHaving the power of locomotion, he may\\nremove himself to a more fertile district, or\\npossessing the means of purchase, he may add\\nto his old environment by importation the\\nexternal relations, necessary to continued\\nlife. But if from any cause he fails to adjust\\nhimself to the altered circumstances, his body", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0165.jp2"}, "166": {"fulltext": "156 DEATH.\\nis thrown out of correspondence with his\\nenvironment, his internal relations are no\\nlonger adjusted to his external relations, and\\nhis life must cease.\\nIn ordinary circumstances, and in health,\\nthe human organism is in thorough correspond-\\nence with its surroundings; but when any part\\nof the organism by disease or accident is\\nthrown out of correspondence, it is in that rela-\\ntion dead.\\nThis Death, this want of correspondence,\\nmay be either partial or complete. Part of\\nthe organism may be dead to a part of the\\nenvironment or whole to the whole. Thus\\nthe victim of famine may have a certain num-\\nber of his correspondences arrested by the\\nchange in his environment, but not all. Lux-\\nuries which he once enjoyed no longer enter\\nthe country, animals which once furnished his\\ntable are driven from it. These still exist, but\\nthey are beyond the limit of his correspondence.\\nIn relation to these things therefore he is dead.\\nIn one sense it might be said that it was the\\nenvironment which played him false; in\\nanother, that it was his own organization that\\nhe was unable to adjust himself, or did not.\\nBut, however caused, he pays the penalt}- with\\npartial Death.\\nSuppose next the case of a man who is\\nthrown out of correspondence with a part of\\nhis environment by some physical infirmity.\\nLet it be, that by disease or accident he has\\nbeen deprived of the use of his ears. The\\ndeaf man, in virtue of this imperfection, is", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0166.jp2"}, "167": {"fulltext": "DEATH. 157\\nthrown out of rapport with a large and well-\\ndefined part of the environment, namely, its\\nsounds. With regard to that external rela-\\ntion, therefore, he is no longer living. Part\\nof him may truly be held to be insensible or\\n**Dead. A man who is also blind is thrown\\nout of correspondence with another large part of\\nhis environment. The beauty of sea and sky, the\\nforms of cloud and mountain, the features and\\ngestures of friends, are to him as if they were\\nnot. They are there, solid and real, but not\\nto him; he is still further Dead. Next, let\\nit be conceived, the subtle finger of cerebral\\ndisease lays hold of him. His whole brain is\\naffected, and the sensory nerves, the medium\\nof communication with the environment, cease\\naltogether to acquaint him with what is doing\\nin the outside world. The outside world is\\nstill there, but not to him he is still further\\nDead. And so the death of parts goes on.\\nHe becomes less and less alive. Were the\\nanimal frame not the complicated machine we\\nhave seen it to be death might come as a simple\\nand gradual dissolution, the sans everything\\nbeing the last stage of the successive loss of\\nfundamental powers. But finally some\\nimportant part of the mere animal frame-work\\nthat remains breaks down. The correlation\\nwith the other parts is very intimate, and the\\nstoppage of correspondence with one means an\\ninterference with the work of the rest. Some-\\nthing central has snapped, and all are thrown\\nout of work. The lungs refuse to correspond\\n\u00e2\u0099\u00a6Foster s Physiology, p. 642.", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0167.jp2"}, "168": {"fulltext": "158 DEATH.\\nwith the air, the heart with the blood. There\\nis now no correspondence whatever with\\nenvironment the thing, for it is now a thing,\\nis Dead.\\nThis then is Death; *part of the framework\\nbreaks down,* something has snapped\\nthese phrases by which we describe the phases\\nof death yield their full meaning. They are\\ndifferent ways of saying that correspondence\\nhas ceased. And the scientific meaning of\\nDeath now becomes clearly intelligible. Dying\\nis that break-down in an organism which throws\\nit out of correspondence with some necessary\\npart of the environment. Death is the result\\nproduced, the want of correspondence. We\\ndo not say that this is all that is involved. But\\nthis is the root idea of Death Failure to adjust\\ninternal relations to external relations, failure\\nto repair the broken inward connection suffi-\\nciently to enable it to correspond again with the\\nold surroundings. These preliminary state-\\nments may be fitly closed with the words of\\nMr. Herbert Spencer: Death by natural\\ndecay occurs because of old age, the relations\\nbetween assimilation, oxidization, and genesis\\nof force going on in the organism gradually fall\\nout of correspondence with the relations\\nbetween oxygen and food and absorption of\\nheat by the environment. Death from disease\\narises either when the organism is congenitally\\ndefective in its power to balance the ordinary\\nexternal actions by the ordinary internal\\nactions, or when there has taken place some\\nunusual external action to which there was no", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0168.jp2"}, "169": {"fulltext": "DEATH. 159\\nanswering internal action. Death by accident\\nimplies some neighboring mechanical changes\\nof which the causes are either unnoticed from\\ninattention, or are so intricate that their\\nresults cannot be foreseen, and consequently\\ncertain relations in the organism are not\\nadjusted to the relations in the environment.\\nWith the help of these plain biological terms\\nwe may now proceed to examine the parallel\\nphenomenon of Death in the spiritual world.\\nThe factors with which we have to deal are\\ntwo in number as before Organism and En-\\nvironment. The relation between them may\\nonce more be denominated by correspond-\\nence.* And the truth to be emphasized re-\\nsolves itself into this, that Spiritual Death is a\\nwant of correspondence between the organism\\nand the spiritual environment.\\nWhat is the spiritual environment? This\\nterm obviously demands some further defini-\\ntion. For Death is a relative term. And be-\\nfore we can define Death in the spiritual world\\nwe must first apprehend the particular relation\\nwith reference to which the expression is to be\\nemployed. We shall best reach the nature of\\nthis relation by considering for a moment the\\nsubject of environment generally. By the\\nnatural environment we mean the entire sur-\\nroundings of the natural man, the entire exter-\\nnal world in which he lives and moves and has\\nhis being. It is not involved in the idea that\\neither with all or part of this environment he\\nis in immediate correspondence. Whether he\\n*Op. cit., pp. 88, 89.", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0169.jp2"}, "170": {"fulltext": "160 DEATH.\\ncorresponds with it or not, it is there. There\\nis in fact a conscious environment and an en-\\nvironment of which he is not conscious: and it\\nmust be borne in mind that the conscious en-\\nvironment is not all the environment that is.\\nAll that surrounds him, all that environs him,\\nconscious or unconscious, is environment. The\\nmoon and stars are part of it, though in the\\ndaytime he may not see them. The polar\\nregions are parts of it, though he is seldom\\naware of their influence. In its widest sense\\nenvironment simply means all else that is.\\nNow it will next be manifest that different\\norganisms correspond with this environment\\nin varying degrees of completeness or incom-\\npleteness. At the bottom of the biological\\nscale we find organisms which have only the\\nmost limited correspondence with their sur-\\nroundings. A tree, for example, corresponds\\nwith the soil about its stem, with the sunlight\\nand with the air in contact with its leaves.\\nBut it is shut off by its comparatively low de-\\nvelopment from a whole world to which higher\\nforms of life have additional access. The want\\nof locomotion alone circumscribes most seri-\\nously its area of correspondence, so that to a\\nlarge part of surrounding nature it may truly\\nbe said to be dead. So far as consciousness is\\nconcerned, we should be justified indeed in say-\\ning that it was not alive at all. The murmur\\nof the stream which bathes its roots affects it\\nnot. The marvelous insect-life beneath its\\nshadow excites in it no wonder. The tender\\nmaternity of the bird which has its nest among", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0170.jp2"}, "171": {"fulltext": "DEATH. 161\\nits leaves stirs no responsive sympathy. It\\ncannot correspond with those things. To\\nstream and insect and bird it is insensible, tor-\\npid, dead. For this is Death, this irrespon-\\nsiveness.\\nThe bird, again, which is higher in the scale\\nof life, corresponds with a wider environment.\\nThe stream is real to it, and the insect. It\\nknows what lies behind the hill it listens to\\nthe love-song of its mate. And to much be-\\nsides beyond the simple world of the tree this\\nhigher organism is alive. The bird we should\\nsay is more living than the tree; it has a cor-\\nrespondence with a larger area of environment.\\nBut this bird-life is not yet the highest life.\\nEven within the immediate bird-environment\\nthere is much to which the bird must still be\\nheld to be dead. Introduce a higher organ-\\nism, place man himself within this same\\nenvironment, and see how much more living\\nhe is. A hundred things which the bird never\\nsaw in insect, stream and tree appeal to him.\\nEach single sense has something to correspond\\nwith. Each faculty finds an appropriate exer-\\ncise. Man is a mass of correspondences, and\\nbecause of these, because he is alive to count-\\nless objects and influences to which lower\\norganisms are dead, he is the most living of\\nall creatures.\\nThe relativity of Death will now have be-\\ncome sufficiently obvious. Man being left out\\nof account, all organisms are seen as it were\\nto be partly living and partly dead. The tree,\\nin correspondence with a narrow area of envi-\\n11 Natural Law", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0171.jp2"}, "172": {"fulltext": "162 DEATH.\\nronment, is to that extent alive to all beyond,\\nto the all but infinite sea beyond, it is dead.\\nA still wider portion of this vast area is the\\npossession of the insect and the bird. Theirs\\nalso, nevertheless, is but a little world, and to\\nan immense further area insect and bird are\\ndead. All organisms likewise are living and\\ndead living to all within the circumference of\\ntheir correspondences, dead to all beyond. As\\nwe rise in the scale of life, however, it will be\\nobserved that the sway of Death is gradually\\nweakened. More and more of the environ-\\nment becomes accessible as we ascend, and\\nthe domain of life in this way slowly extends in\\never- widening circles. But until man appears\\nthere is no organism to correspond with the\\nwhole environment. Till then the outermost\\ncircles have no correspondents. To the inhabi-\\nants of the innermost spheres they are as if\\nthey were not.\\nNow follows a momentous question. Is man\\nin correspondence with the whole environ-\\nment? When we reach the highest living or-\\nganism, is the final blow dealt to the kingdom\\nof Death? Has the last acre of infinite area\\nbeen taken in by his finite faculties? Is his\\nconscious environment the whole environment?\\nOr is there, among these outermost circles,\\none which with his multitudinous correspond-\\nence she fails to reach? If so, this is Death.\\nThe question of Life or Death to him is the\\nquestion of the amount of remaining environ-\\nment he is able to compass. If there be one\\ncircle or one segment of a circle which he yet", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0172.jp2"}, "173": {"fulltext": "DEATH. 163\\nfails to reach, to correspond with, to know, to\\nbe influenced by, he is, with regard to the cir-\\ncle or segment, dead.\\nWhat, then, practically, is the state of the\\ncase? Is man in corresponence with the whole\\nenvironment or is he not? There is but one\\nanswer. He is not. Of men generally it can-\\nnot be said that they are in living contact with\\nthat part of the environment which is called\\nthe spiritual world. In introducing this new\\nterm spiritual world, observe, we are not inter-\\npolating a new factor. This is an essential\\npart of the old idea. We have been following\\nout an ever-widening environment from point\\nto point, and now we reach the outermost\\nzones. The spiritual world is simply the outer-\\nm.ost segment, circle, or circles of the natural\\nworld. For purposes of convenience we sepa-\\nrate the two just as we separate the animal\\nworld from the plant. But the animal world\\nand the plant world are the same world.\\nThey are different parts of one environment.\\nAnd the natural and spiritual are likewise one.\\nThe inner circles are called the natural, the\\nouter the spiritual. And we call them spiritual\\nsimply because they are beyond us or beyond\\na part of us. What we have correspondence\\nwith, that we call natural; what we have little\\nor no correspondence with, that we call spirit-\\nual. But when the appropriate corresponding\\norganism appears, the organism, that is, which\\ncan freely communicate with these outer cir-\\ncles, the distinction necessarily disappears.", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0173.jp2"}, "174": {"fulltext": "164 DEATH.\\nThe spiritual to it becomes the outer circle of\\nthe natural.\\nNow of the great mass of living organisms,\\nof the great mass of men, is it not to be\\naffirmed that they are out of correspondence\\nwith this outer circle? Suppose, to make the\\nfinal issue more real, we give this outermost\\ncircle of environment a name. Suppose we\\ncall it God. Suppose also we substitute a word\\nfor correspondence to express more inti-\\nmately the personal relation. Let us call it\\nCommunion. We can now determine accu-\\nrately the spiritual relation of different sections\\nof mankind. Those who are in communion\\nwith God live, those who are not are dead.\\nThe extent or depth of this communion, the\\nvarying degrees of correspondence in different\\nindividuals, and the less or more abundant life\\nwhich these result in, need not concern us for\\nthe present. The task we have set ourselves\\nis to investigate the essential nature of Spirit-\\nual Death. And we have found it to consist\\nin a want of communion with God. The un-\\nspiritual man is he who lives in the circum-\\nscribed environment of this present world.\\nShe that liveth in pleasure is Dead while she\\nliveth. To be carnally minded is death.\\nTo be carnally minded, translated into the\\nlanguage of science, is to be limited in ones\\ncorrespondence to the environment of the natu-\\nral man. It is no necessary part of the concep-\\ntion that the mind should be either purposely\\nirreligious, or directly vicious. The mind of\\nthe flesh, by its very nature, limited capacity,", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0174.jp2"}, "175": {"fulltext": "DEATH. 165\\nand timeward tendency, is Death. This\\nearthly mind may be of noble calibre, en-\\nriched by culture, high-toned, virtuous and\\npure. But if it know not God? What though\\nits correspondences reach to the stars of heaven\\nor grasp the magnitudes of Time and Space?\\nThe stars of heaven are not heaven. Space is\\nnot God. This mind, certainly, has life, life\\nup to its level. There is no trace of Death.\\nPossibly, too, it carries its deprivations lightly,\\nand, up to its level, lives content. We do\\nnot picture the possessor of this carnal mind as\\nin any sense a monster. We have said he may\\nbe high-toned, virtuous, and pure. The plant\\nis not a monster because it is dead to the voice\\nof the bird nor is he a monster who is dead\\nto the voice of God. The contention at pres-\\nent simply is that he is Dead.\\nWe do not need to go to Revelation for the\\nproof of this. That has been rendered un-\\nnecessary by the testimony of the Dead them-\\nselves. Thousands have uttered them\u00c2\u00bbeives\\nupon their relation to the Spiritual World, and\\nfrom their own lips we have the proclamation\\nof their Death. The language of theology in\\ndescribing the state of the natural man is\\noften regarded as severe. The Pauline anthro-\\npology has been challenged as an insult to\\nhuman nature. Culture has opposed the doc-\\ntrine that The natural man receiveth not the\\nthings of the Spirit of God, for they are foolish-\\nness unto him: neither can he know them,\\nbecause they are spiritually discerned. And\\neven some modern theologies have refused to", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0175.jp2"}, "176": {"fulltext": "166 DEATH.\\naccept the most plain of the aphorisms of\\nJesus, that Except a man be born again he\\ncannot see the Kingdom of God. But this\\nstern doctrine of the spiritual deadness of hu-\\nmanit}^ is no mere dogma of a past theology.\\nThe history of thought during the present cen-\\ntury proves that the world has come round\\nspontaneously to the position of the first.\\nOne of the ablest philosophical schools of the\\nday erects a whole antichristian system on this\\nvery doctrine. Seeking by means of it to sap\\nthe foundation of spiritual religion, it stands\\nunconsciously as the most significant witness\\nfor its truth. What is the creed of the Agnos-\\ntic but the confession of the spiritual numb-\\nness of humanity? The negative doctrine\\nwhich it reiterates with such sad persistency,\\nwhat is it but the echo of the oldest of scien-\\ntific and religious truths? And what are all\\nthese gloomy and rebellious infidelities, these\\ntouching, and too sincere confessions of uni-\\nversal nescience, but a protest against this\\nancient law of Death?\\nThe Christian apologist never further misses\\nthe mark than when he refuses the testimony\\nof the Agnostic to himself. When the Agnos-\\ntic tells me he is blind and deaf, dumb, torpid\\nand dead to the Spiritual world, I must believe\\nhim. Jesus tells me that. Paul tells me that.\\nScience tells me that. He knows nothing of\\nthis outermost circle; and we are compelled to\\ntrust his sincerity as readily when he deplores\\nit as if, being a man without an ear, he pro-\\nfessed to know nothinor of a musical world or", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0176.jp2"}, "177": {"fulltext": "DEATH. 167\\nbeing without taste, of a world of art. The\\nnescience of the Agnostic philosophy is the\\nproof from experience that to be carnally\\nminded is Death. Let the theological value of\\nthe concession be duly recognized. It brings\\nno solace to the unspiritual man to be told he is\\nmistaken. To say he is self-deceived is neither\\nto compliment him nor Christianity. He\\nbuilds in all sincerity who raises his altar to\\nthe Unknown God. He does not know God.\\nWith all his marvelous and complex corres-\\npondences, he is still one correspondence short.\\nIt is a point worthy of special note that the\\nproclamation of this truth has always come\\nfrom science rather than from religion. Its\\ngeneral acceptance by thinkers is based upon\\nthe universal failure of a universal experi-\\nment. The statement, therefore, that the nat-\\nural man discerneth not the things of the spirit,\\nis never to be charged against the intolerance\\nof theology. There is no point at which the-\\nology has been more modest than here. It has\\nleft the preaching of a great fundamental truth\\nalmost entirely to philosophy and science.\\nAnd so very moderate has been its tone, so\\nslight has been the emphasis placed upon the\\nparalysis of the natural with regard to the\\nspiritual, that it may seem to some to have\\nbeen intolerably tolerant. No harm cer-\\ntainly could come now, no offence could be\\ngiven to science, if religion asserted more\\nclearly its right to the spiritual world. Sci-\\nence has paved the way for the reception of one\\nof the most revolutionary doctrines of Chris-", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0177.jp2"}, "178": {"fulltext": "168 DEATH.\\ntianity; and if Christianity refuses to take\\nadvantage of the opening it will manifest a cul-\\npable want of confidence in itself. There\\nnever was a time when its fundamental doc-\\ntrines could more boldly be proclaimed, or\\nwhen they could better secure the respect and\\narrest the interest of Science.\\nTo all this, and apparently with force, it\\nmay, however, be objected that to every man\\nwho truly studies Nature there is a God. Call\\nhim by whatever name a Creator, a Supreme\\nBeing, a Great First Cause, a Power that makes\\nfor Righteousness Science has a God; and he\\nwho believes in this, in spite of all protest, pos-\\nsesses a theology. If we will look at things,\\nand not merely at words, we shall soon see\\nthat the scientific man has a theology and a\\nGod, a most impressive theology, a most awful\\nand glorious God. I say that man believes in\\na God, who feels himself in the presence of a\\nPower which is not himself, and is immeasu-\\nrably above himself, a Power in the contempla-\\ntion of which he is absorbed, in the knowledge\\nof which he finds safety and happiness. And\\nsuch now is Nature to the scientific man.\\nSuch now, we humbly submit, is Nature to\\nvery few. Their own confession is against it.\\nThat they are absorbed in the contempla-\\ntion we can well believe. That they might\\nfind safety and happiness in the knowledge\\nof Him is also possible if they had it. But\\nthis is just what they tell us they have not.\\nWhat they deny is not a God. It is the cor-\\nNatural Religion, p. 19.", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0178.jp2"}, "179": {"fulltext": "DEATH. 169\\nrespondence. The very confession of the Un-\\nknowable is itself the dull recognition of an\\nenvironment beyond themselves, and for which\\nthey feel they lack the correspondence. It is\\nthis want that makes their God the Unknown\\nGod. And it is this that makes them dead.\\nWe have not said, or implied, that there is\\nnot a God of Nature. We have not affirmed\\nthat there is no Natural Religion. We are\\nassured there is. We are even assured that\\nwithout a Religion of Nature, Religion is only\\nhalf -complete; that without a God of Nature,\\nthe God of Revelation is only half-intelligible\\nand only partially known. God is not confined\\nto the outermost circle of environment, He\\nlives and moves and has His being in the\\nwhole. Those who only seek Him in the fur-\\nther zone can only find a part. The Christian\\nwho knows not God in Nature, who does not,\\nthat is to say, correspond with the whole en*\\nvironment, most certainly is partially dead.\\nThe author of **Ecce Homo may be partially\\nright when he says: **I think a bystander\\nwould say that though Christianity had in it\\nsomething far higher and deeper and more en-\\nnobling, yet the average scientific man wor-\\nships just at present a more awful, and, as it\\nwere, a greater Deity than the average Chris-\\ntian. In so many Christians the idea of God\\nhas been degraded by childish and little-minded\\nteaching; the Eternal and the Infinite and the\\nAll-embracing has been represented as the\\nhead of the clerical interest, as a sort of clergy-\\nman, as a sort of school-master, as a sort of phil-\\n12 Natural Law", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0179.jp2"}, "180": {"fulltext": "170 DEATH.\\nanthropist. But the scientific man knows Him\\nto be eternal in astronomy, in geology, he be-\\ncomes familiar with the countless millenniums\\nof His lifetime. The scientific man strains his\\nmind actually to realize God s infinity. As far\\noff as the fixed stars he traces Him, ^distance\\ninexpressible by numbers that have name.\\nMeanwhile, to the theologian, infinity and eter-\\nnity are very much of empty words when\\napplied to the Object of his worship. He does\\nnot realize them in actual facts and definite\\ncomputations. Let us accept this rebuke.\\nThe principle that want of correspondence is\\nDeath applies all round. He who knows not\\nGod in Nature only partially lives. The con-\\nverse of this, however, is not true; and that is\\nthe point we are insisting on. He who knows\\nGod only in Nature lives not. There is no\\ncorrespondence with an Unknown God, no\\ncontinuous adjustment to a fixed First\\nCause. There is no assimilation of Natural\\nLaw; no growth in the Image of the All-em-\\nbracing. To correspond with the God of Sci-\\nence assuredly is not to live. This is Life\\nEternal, to know Thee, the true God, and\\nJesus Christ Whom Thou hast sent.\\nFrom the service we have tried to make nat-\\nural science render to our religion, we might\\nbe expected possibly to take up the position\\nthat the absolute contribution of Science to\\nRevelation was very great. On the contrary,\\nit is very small. The absolute contribution,\\nthat is, is very small. The contribution, on\\nNatural Religion, p. 20.", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0180.jp2"}, "181": {"fulltext": "DEATH. 171\\nthe whole, is immense, vaster than we have yet\\nany idea of. But without the aid of the higher\\nRevelation this many-toned and far-reaching\\nvoice had been forever dumb. The light of\\nNature, say the most for it, is dim how dim\\nwe ourselves, with the glare of other Light\\nupon the modern world, can only realize when\\nwe seek among the pagan records of the past\\nfor the gropings after truth of those whose only\\nlight was this. Powerfully significant and\\ntouching as these efforts were in their success,\\nthey are far more significant and touching in\\ntheir failure. For they did fail. It requires\\nno philosophy now to speculate on the adequacy\\nor inadequacy of the Religion of Nature. For\\nus who could never weigh it rightly in the\\nscales of Truth it has been tried in the balance\\nof experience and found wanting. Theism is\\nthe easiest of all religions to get, but the most\\ndifficult to keep. Individuals have kept it, but\\nnations never. Socrates and Aristotle, Cicero\\nand Epictetus had a theistic religion; Greece\\nand Rome had none. And even after getting\\nVs^hat seems like a firm place in the minds of\\nmen, its unstable equilibrium sooner or later\\nbetrays itself. On the one hand, theism has\\nalways fallen into the wildest polytheism, or,\\non the other, into the blankest atheism. It\\nis an indubitable historical fact that, outside of\\nthe sphere of special revelation, man has never\\nobtained such a knowledge of God as a respon-\\nsible and religious being plainly requires. The\\nwisdom of the heathen world, at its very best,\\nwas utterly inadequate to the accomplishment", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0181.jp2"}, "182": {"fulltext": "172 DEATH.\\nof such a task as creating a due abhorrence of\\nsin, controlling the passions, purifying the\\nheart and ennobling the conduct.\\nWhat is the inference? That this poor rush-\\nlight by itself was never meant to lend the ray\\nby which man should read the riddle of the\\nuniverse. The mystery is too impenetrable\\nand remote, for its uncertain flicker to more\\nthan make the darkness deeper. What, in-\\ndeed, if this were not a light at all, but only\\npart of a light the carbon point, the fragment\\nof calcium, the reflector in the great Lantern\\nwhich contains the Light of the World?\\nThis is one inference. But the most import-\\nant is that the absence of the true Light means\\nmoral Death. The darkness of the natural\\nworld to the intellect is not all. What history\\ntestifies to is, first the partial, and then the\\ntotal eclipse of virtue that always follows the\\nabandonment of belief in a personal God. It\\nis not, as has been pointed out a hundred\\ntimes, that morality in the abstract disappears,\\nbut the motive and sanction are gone. There\\nis nothing to raise it from the dead. Man s\\nattitude to it is left to himself. Grant that\\nmorals have their own base in human life;\\ngrant that Nature has a Religion whose creed\\nis Science there is yet nothing apart from God\\nto save the world from moral Death. Morality\\nhas the power to dictate, but none to move.\\nNature directs, but cannot control. As was\\nwisely expressed in one of many pregnant ut-\\nterances during a recent Symposium, Though\\nProf. Flint, Theism, p. 305.", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0182.jp2"}, "183": {"fulltext": "DEATH. 173\\nthe decay of religion may leave the institutes\\nof morality intact, it drains off their inward\\npower. The devout faith of men expresses and\\nmeasures the intensity of their moral nature,\\nand it cannot be lost without a remission of\\nenthusiasm, and under this low pressure, the\\nsuccessful re-entrance of importunate desires\\nand clamorous passions which have been driven\\nback. To believe in an ever-living and perfect\\nMind, supreme over the universe, is to invest\\nmoral distinctions with immensity and eternity,\\nand lift them from the provincial stage of hu-\\nman society to the imperishable theatre of all\\nbeing. When planted thus in the very sub-\\nstance of things, they justify and support the\\nideal estimates of the conscience they deepen\\nevery guilty shame; they guarantee every\\nrighteous hope and they help the will with a\\nDivine casting-vote in every balance of temp-\\ntation. That morality has a basis in human\\nsociety, that Nature has a Religion, surely\\nmakes the Death of the soul when left to itself\\nall the more appalling. It means that, between\\nthem, Nature and morality provide all for vir-\\ntue except the Life to live it.\\nIt is at this point accordingly that our sub-\\nject comes into intimate contact with Religion.\\nThe proposition that **to be carnally minded is\\nDeath even the moralist will assent to. But\\nwhen it is further announced that the carnal\\nmind is enmity against God we find ourselves\\nMartineau. Vide the whole Symposium on The Influences\\nupon Morality of a Decline in Religious Belief. Nineteenth\\nCentury, vol. i. pp. 331-531.", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0183.jp2"}, "184": {"fulltext": "174 DEATH.\\nin a different region. And when we find it\\nalso stated that the wages of sin is Death/*\\nwe are in the heart of the profoundest ques-\\ntions of theology. What before was merely\\nenmity against society becomes enmity\\nagainst God; and what was vice is sin.\\nThe conception of a God gives an altogether\\nnew color to worldliness and vice. Worldliness\\nit changes into heathenism, vice into blas-\\nphemy. The carnal mind, the mind which is\\nturned away from God, which will not corres-\\npond with God this is not moral only, but\\nspiritual Death. And Sin, that which sepa-\\nrates from God, which disobeys God, which can\\nnot in that state correspond with God this is\\nhell.\\nTo the estrangement of the soul from God\\nthe best of theology traces the ultimate cause\\nof sin. Sin is simply apostacy from God, un-\\nbelief in God. Sin is manifest in its true\\ncharacter when the demand of holiness in the\\nconscience, presenting itself to the man as one\\nof loving submission to God, is put from him\\nwith aversion. Here sin appears as it really is,\\na turning away from God; and while the man s\\nguilt is enhanced, there ensues a benumbing\\nof the heart resulting from the crushing of\\nthose higher impulses. This is what is meant\\nby the reprobate state of those who reject\\nChrist and will not believe the Gospel, so often\\nspoken of in the New Testament; this unbelief\\nis just the closing of the heart against the\\nhighest love. The other view of sin, prob-\\nMuller; Christian Doctrine of Sin, 2d Ed., vol. i. p. 131.", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0184.jp2"}, "185": {"fulltext": "DEATH. 175\\nably, the more popular at present, that sin con-\\nsists in selfishness, is merely this from another\\naspect. Obviously if the mind turns away from\\none part of the environment it will only do so\\nunder some temptation to correspond with\\nanother. This temptation, at bottom, can only\\ncome from one source the love of self. The\\nirreligious man s correspondences are concen-\\ntrated upon himself. He worships himself.\\nSelf-gratification rather than self-denial inde-\\npendence rather than submission these are\\nthe rules of life. And this is at once the poor-\\nest and the commonest form of idolatry.\\nBut whichever of these views of sin we em-\\nphasize we find both equally connected with\\nDeath. If sin is estrangement from God, this\\nvery estrangement is Death. It is a want of\\ncorrespondence. If sin is selfishness, it is con-\\nducted at the expense of life. Its wages are\\nDeath he that loveth his life, said Christ,\\nshall lose it.\\nYet the paralysis of the moral nature apart\\nfrom God does not only depend for its evidence\\nupon theology or even upon history. From\\nthe analogies of Nature one would expect this\\nresult as a necessary consequence. The devel-\\nopment of any organism in any direction is\\ndependent on its environment. A living cell\\ncut off from air will die. A seed-germ apart\\nfrom moisture and an appropriate temperature\\nwill make the ground its grave for centuries.\\nHuman nature, likewise, is subject to similar\\nconditions. It can only develop in presence of\\nits environment. No matter what its possibil-", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0185.jp2"}, "186": {"fulltext": "176 DEATH.\\nities may be, no matter what vSeeds of thought\\nor virtue, what germs of genius or of art, lie\\nlatent in its breast until the appropriate envi-\\nronment presents itself the correspondence is\\ndenied, the development discouraged, the\\nmost splendid possibilities of life remain unre-\\nalized, and thought and virtue, genius and art,\\nare dead. The true environment of the moral\\nlife is God. Here conscience wakes. Here\\nkindles love. Duty here becomes heroic and\\nthat righteousness begins to live which alone is\\nto live forever. But if this Atmosphere is\\nnot, the dwarfed soul must perish for mere\\nwant of its native air. And its Death is a\\nstrictly natural Death. It is not an excep-\\ntional judgment upon Atheism. In the same\\ncircumstances, in the same averted relation to\\ntheir environment, the poet, the musican, the\\nartist, would alike perish to poetry, to music,\\nand to art. Every environment is a cause.\\nIts effect upon me is exactly proportionate to\\nmy correspondence with it. If I correspond\\nwith part of it, part of myself is influenced. If\\nI correspond with more, more of myself is in-\\nfluenced if with all, all is influenced. If I\\ncorrespond with the world, I become worldly\\nif with God, I become Divine. As without\\ncorrespondence of the scientific man with the\\nnatural environment there could be no Science\\nand no action founded on the knowledge of\\nNature, so without communion with the spir-\\nitual environment there can be no Religion.\\nTo refuse to cultivate the religious relation", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0186.jp2"}, "187": {"fulltext": "DEATH. 177\\nis to deny to the soul its highest right\u00e2\u0080\u0094 the\\nright to a further evolution\\nWe have already admitted that he who knows\\nnot God raay not be a monster; we cannot say\\nhe will not be a dwarf. This precisely, and on\\nperfectly natural principles, is what he must\\nbe. You can dwarf a soul just as you can\\ndwarf a plant, by depriving it of a full environ-\\nment. Such a soul for a time may have a\\nname to live. Its character may betray no\\nsign of atrophy. But its very virtue somehow\\nhas the pallor of a flower that is grown in dark-\\nness, or as the herb which has never seen the\\nsun, no fragrance breathes from its spirit. To\\nmorality, possibly, this organism offers the ex-\\nample of an irreproachable life but to science\\nit is an instance of arrested development and\\nto religion it presents the spectacle of a corpse\\na living Death. With Ruskin, I do not\\nwonder at what men suffer, but I wonder often\\nat what they lose.*\\nIt would not be difficult to show, were this the immediate sub-\\nject, that it is not only a right but a duty to exercise the spirit-\\nual faculties, a duty demanded not by religion merely, but by\\nscience. Upon biological principles man owes his full develop-\\nment to himself, to nature, and to his fellow-men. Thus Mr.\\nHerbert Spencer affirms, The performance of every function\\nis, in a sense, a moral obligation. It is usually thought that\\nmorality requires us only to restrain such vital activities as in\\nour present state, are often pushed to excess, or such as conflict\\nwith average welfare, special or general; but it also requires us\\nto carry on these vital activities up to their normal limits. All\\nthe animal functions, in common with all the higher functions,\\nhave, as thus understood, their imperativeness. The Data of\\nEthics, 2d Ed..:p. 76.\\n13", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0187.jp2"}, "188": {"fulltext": "", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0188.jp2"}, "189": {"fulltext": "MORTIFICATION.\\n179", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0189.jp2"}, "190": {"fulltext": "If, by tying its main artery, we stop most of the\\nblood going to a limb, then, for as long as the limb per-\\nforms its function, those parts which are called into play\\nmust be wasted faster than they are repaired whence\\neventual disablement. The relation between due re-\\nceipt of nutritive matters through its arteries, and due\\ndischarge of its duties by the limb, is a part of the\\nphysical order. If instead of cutting off the supply to a\\nparticular limb, we bleed the patient largely, so drafting\\naway the materials needed for repairing not one limb,\\nbut all limbs, and not limbs only but viscera, there re-\\nsults both a muscular debility and an en feeble men t of\\nthe vital functions. Here, again, cause and effect are\\nnecessarily related. Pass now to those actions more\\ncommonly thought of as the occasions for rules of con-\\nduct.** Herbert Spencer.\\n180", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0190.jp2"}, "191": {"fulltext": "MORTIFICATION.\\nMortify therefore your members which are upon\\nearth. Paul.\\n0 Star-eyed Science! hast thou wandered there\\nTo waft us home the message of despair? Campbell.\\nThe definition of Death which science has\\ngiven US is this: A falling out of correspond-\\nence with environment. When, for example, a\\nman loses the sight of his eyes, his correspond-\\nence with the environing world is curtailed.\\nHis life is limited in an important direction he\\nis less living than he was before. If, in addi-\\ntion, he lose the senses of touch and hearing,\\nhis correspondences are still further limited;\\nhe is therefore still further dead. And when\\nall possible correspondences have ceased, when\\nthe nerves decline to respond to any stimulus,\\nwhen the lungs close their gates against the\\nair, when the heart refuses to correspond with\\nthe blood by so much as another beat, the in-\\nsensate corpse is wholly and forever dead.\\nThe soul, in like manner, which has no corres-\\npondence with the spiritual environment is\\nspiritually dead It may be that it never pos-\\nsessed the spiritual eye or the spiritual ear, or\\na heart which throbbed in response to the love\\nof God. If so, having never lived, it cannot\\nbe said to have died. But not to have these\\n181", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0191.jp2"}, "192": {"fulltext": "182 MORTIFICATION.\\ncorrespondences is to be in the state of Death.\\nTo the spiritual world, to the Divine Environ-\\nment, it is dead as a stone which has never\\nlived is dead to the environment of the organic\\nworld.\\nHaving already abundantly illustrated this\\nuse of the symbol Death, we may proceed to\\ndeal with another class of expressions where\\nthe same term is employed in an exactly oppo-\\nsite connection. It is a proof of the radical\\nnature of religion that a word so extreme\\nshould have to be used again and again in\\nChristian teaching, to define in different direc-\\ntions the true spiritual relations of mankind.\\nHitherto we have concerned ourselves with the\\ncondition of the natural man with regard to\\nthe spiritual world. We have now to speak of\\nthe relations of the spiritual man with regard\\nto the natural world. Carrying with us the\\nsame essential principle want of correspond-\\nence underlying the meaning of Death, we\\nshall find that the relation of the spiritual man\\nto the natural world, or at least to part of it, is\\nto be that of Death.\\nWhen the natural man becomes the spiritual\\nman, the great change is described by Christ\\nas a passing from Death unto Life. Before\\nthe transition occurred, the practical difficulty\\nwas this, how to get into correspondence with\\nthe new environment? But no sooner is this\\ncorrespondence established than the problem\\nis reversed. The question now is, how to get\\nout of correspondence with the old environ-\\nment? The moment the new life is be-", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0192.jp2"}, "193": {"fulltext": "MORTIFICATION. 183\\ngun there comes a genuine anxiety to break\\nwith the old. For the former environment\\nhas now become embarrassing. It refuses its\\ndismissal from consciousness. It competes\\ndoggedly with the new environment for a\\nshare of the correspondences. And in a hun-\\ndred ways the former traditions, the memories\\nand passions of the past, the fixed associations\\nand habits of the earlier life, now complicate\\nthe new relation. The complex and bewil-\\ndered soul, in fact, finds itself in correspond-\\nence with two environments, each with urgent\\nbut yet incompatible claims. It is a dual soul\\nliving in a double world, a world whose inhabi-\\ntants are deadly enemies, and engaged in per-\\npetual civil-war.\\nThe position of things is perplexing. It is\\nclear that no man can attempt to live both\\nlives. To walk both in the flesh and in the\\nspirit is morally impossible. **No man, as\\nChrist so often emphasized, can serve two\\nmasters. And yet, as a matter of fact, here\\nis the new-born being in communication with\\nboth environments. With sin and purity, light\\nand darkness, time and Eternity, God and\\nDevil, the confused and undecided soul is now\\nin correspondence. What is to be done in such\\nan emergency? How can the New Life de-\\nliver itself from the still-persistent past?\\nA ready solution of the difficulty would be to\\ndie. Were one to die organically, to die and go\\nto heaven, all correspondence with the lower\\nenvironment would be arrested at a stroke.\\nFor Physical Death of course simply means the", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0193.jp2"}, "194": {"fulltext": "184 MORTIFICATION.\\nfinal stoppage of all natural correspondence\\nwith this sinful world. But this alternative,\\nfortunately or unfortunately, is not open. The\\ndetention here of body and spirit for a given\\nperiod is determined for us, and we are mor-\\nally bound to accept the situation. We must\\nlook then for a further alternative.\\nActual Death being denied us, we must ask\\nourselves if there is nothing else resembling it\\nno artificial relation, no imitation or sem-\\nblance of Death which would serve our pur-\\npose. If we cannot yet die absolutely, surely\\nthe next best thing will be to find a temporary\\nsubstitute. If we cannot die altogether, in\\nshort, the most we can do is to die as much as\\nwe can. And we now know this is open to us,\\nand how. To die to any environment is to\\nwithdraw correspondence with it, to cut our-\\nselves off, so far as possible, from all commu-\\nnication with it. So that the solution of the\\nproblem will simply be this, for the spiritual\\nlife to reverse continuously the processes of the\\nnatural life. The spiritual man having passed\\nfrom Death unto Life, the natural man must\\nnext proceed to pass from Life unto Death.\\nHaving opened the new set of correspondences,\\nhe must deliberately close up the old. Regen-\\neration in short must be accompanied by De-\\ngeneration.\\nNow it is no surprise to find that this is the\\nprocess everywhere described and recom-\\nmended by the founders of the Christian sys-\\ntem. Their proposal to the natural man, or\\nrather to the natural part of the spiritual man,", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0194.jp2"}, "195": {"fulltext": "MORTIFICATION. 185\\nwith regard to a whole series of inimical rela-\\ntions, is precisely this. If he cannot really\\ndie, he must make an adequate approach to it\\nby reckoning himself dead. Seeing that,\\nuntil the cycle of this organic life is complete\\nhe cannot die physically, he must meantime\\ndie morally, reckoning himself morally dead\\nto that environment which, by competing for\\nhis correspondences, has now become an ob-\\nstacle to his spiritual life.\\nThe variety of ways in which the New Tes-\\ntament writers insist upon this somewhat extra-\\nordinary method is sufficiently remarkable.\\nAnd although the idea involved is essentially\\nthe same throughout, it will clearly illustrate\\nthe nature of the act if we examine separately\\nthree different modes of expression employed\\nin the later Scriptures in this connection. The\\nmethods by which the spiritual man is to with-\\ndraw himself from the old environment or\\nfrom that part of it which will directly hinder\\nthe spiritual life are three in number:\\nFirst, Suicide.\\nSeGond, Mortification.\\nThird, Limitation.\\nIt will be found in practice that these differ-\\nent methods are adapted, respectively, to meet\\nthree different forms of temptation; so that\\nwe possess a sufficient warrant for giving a\\nbrief separate treatment to each.\\nFirst, Suicide. Stated in undisguised phrase-\\nology, the advice of Paul to the Christian, with\\nregard to a part of his nature, is to commit sui-\\ncide. If the Christian is to live unto God,", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0195.jp2"}, "196": {"fulltext": "186 MORTIFICATION.\\nhe must **die unto sin.* If he does not kill\\nsin, sin will inevitably kill him. Recognizing\\nthis, he must set himself to reduce the number\\nof his correspondences retaining and develop-\\ning those which lead to a fuller life, uncondi-\\ntionally withdrawing those which in any w^ay\\ntend in an opposite direction. This stoppage\\nof correspondences is a voluntary act, a cruci-\\nfixion of the flesh, a suicide.\\nNow the least experience of life will make it\\nevident that a large class of sins can only be\\nmet, as it were, by Suicide. The peculiar feat-\\nure of Death by Suicide is that it is not only\\nself-inflicted but sudden. And there are many\\nsins which must either be dealt with suddenly\\nor not at all. Under this category, for in-\\nstance, are to be included generally all sins of\\nappetites and passions. Other sins, from their\\npeculiar nature, can only be treated by\\nmethods less abrupt, but the sudden operation\\nof the knife is the only successful means of\\ndealing with fleshly sins. For example, the\\ncorrespondence of the drunkard with his wine\\nis a thing which can be broken off by degrees\\nonly in the rarest cases. To attempt it grad-\\nually may in an isolated case succeed, but\\neven then the slightly prolonged gratifica-\\ntion is no compensation for the slow tor-\\nture of a gradually diminishing indulgence.\\nIf thine appetite offend thee cut it off,\\nmay seem at first but a harsh remedy; but\\nwhen we contemplate on the one hand the\\nlingering pain of the gradual process, on the\\nother its constant peril, we are compelled", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0196.jp2"}, "197": {"fulltext": "MORTIFICATION. 187\\nto admit that the principle is as kind as\\nit is wise. The expression **total abstinence,**\\nin such a case is a strictly biological formula.\\nIt implies the sudden destruction of a definite\\nportion of environment by the total withdrawal\\nof all the connecting links. Obviously, of\\ncourse, total abstinence ought thus to be\\nallowed a much wider application than to cases\\nof ^^intemperance. It is the only decisive\\nmethod of dealing with any sin of the flesh.\\nThe very nature of the relations makes it ab-\\nsolutely imperative that every victim of unlaw-\\nful appetite, in whatever direction, shall totally\\nabstain. Hence Christ s apparently extreme\\nand peremptory language defines the only pos-\\nsible, as well as the only charitable, expedient:\\nIf thy right eye offend thee, pluck it out, and\\ncast it from thee. And if thy right hand\\noffend thee, cut it off, and cast it from thee.\\nThe humanity of what is called *sudden con-\\nversion has never been insisted on as it de-\\nserves. In discussing Biogenesis, it has\\nbeen already pointed out that while growth is\\na slow and gradual process, the change from\\nDeath to Life alike in the natural and spiritual\\nspheres is the work of a moment. Whatever\\nthe conscious hour of the second birth may be\\nin the case of an adult it is probably defined\\nby the first real victory over sin\u00e2\u0080\u0094 it is certain\\nthat on biological principles the real turning-\\npoint is literally a moment. But on moral and\\nhumane grounds this misunderstood, perverted,\\nand therefore despised doctrine is equally capa-\\nPage 93", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0197.jp2"}, "198": {"fulltext": "188 MORTIFICATION.\\nble of defence. Were any reformer, with an\\nadequate knowledge of human life, to sit down\\nand plan a scheme for the salvation of sinful\\nmen, he would probably come to the conclusion\\nthat the best way after all, perhaps indeed the\\nonly way, to turn a sinner from the errors of his\\nways would be to do it suddenly.\\nSuppose a drunkard were advised to take off\\none portion from his usual allowance the first\\nweek, another the second, and so on Or sup-\\npose at first he only allowed himself to become\\nintoxicated in the evenings, then every second\\nevening, then only on Saturday nights, and\\nfinally only every Christmas? How would a\\nthief be reformed if he slowly reduced the num-\\nber of his burglaries, or a wife-beater by gradu-\\nally diminishing the number of his blows?\\nThe argument ends with an ad absiirdiim.\\nLet him that stole steal no more, is the only\\nfeasible, the only moral, and the only humane\\nway. This may not apply to every case, but\\nwhen any part of man s sinful life can be dealt\\nwith by immediate Suicide, to make him reach\\nthe end, even were it possible, by a lingering\\ndeath, would be a monstrous cruelty. And\\nyet it is this very thing in sudden conver-\\nsion,** that men object to the sudden change,\\nthe decisive stand, the uncompromising rup-\\nture with the past, the precipitate flight from\\nsin as of one escaping for his life. Men surely\\nforget that this is an escaping for one s life.\\nLet the poor prisoner run madly and blindly\\nif he likes, for the terror of Death is upon him.", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0198.jp2"}, "199": {"fulltext": "MORTIFICATION. 189\\nGod knows, when the pause comes, how the\\nchains will gall him still.\\nIt is a peculiarity of the sinful state, that as\\na general rule men are linked to evil mainly by\\na single correspondence. Few men break the\\nwhole law. Our natures, fortunately, are not\\nlarge enough to make us guilty of all, and the\\nrestraints of circumstances are usually such as\\nto leave a loophole in the life of each individual\\nfor only a single habitual sin. But it is very\\neasy to see how this reduction of our inter-\\ncourse with evil to a single correspondence\\nblinds us to our true position. Our corres-\\npondences, as a whole, are not with evil, and\\nin our calculations as to our spiritual condition\\nwe emphasize the many negatives rather than\\nthe single positive. One little weakness, we\\nare apt to fancy, all men must be allowed, and\\nwe -even claim a certain indulgence for that\\napparent necessity of nature which we call\\nour besetting sin. Yet to break with the\\nlower environments at all, to many, it is to break\\nat this single point. It is the only important\\npoint at which they touch it, circumstances or\\nnatural disposition making habitual contact at\\nother places impossible. The sinful environ-\\nment, in short, to them means a small but well-\\ndefined area. Now if contact at this point be\\nnot broken off, they are virtually in contact\\nstill with the whole environment. There may\\nbe only one avenue between the new life and\\nthe old, it may be but a small and subterranean\\npassage, but this is sufficient to keep the old\\nlife in. So long as that remains the victim is", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0199.jp2"}, "200": {"fulltext": "190 MORTIFICATION.\\nnot dead unto sin, and therefore he cannot\\n*live unto God.* Hence the reasonableness\\nof the words, Whosoever shall keep the whole\\nlaw, and yet offend at one point, he is guilty\\nof all. In the natural world it only requires a\\nsingle vital correspondence of the body to be\\nout of order to ensure Death. It is not neces-\\nsary to have consumption, diabetes, and aneu^\\nrism to bring the body to the grave if it have\\nheart-disease. He who is fatally diseased in\\none organ necessarily pays the penalty with his\\nlife, though all the others be in perfect health.\\nAnd such, likewise, are the mysterious unity\\nand correlation of functions in the spiritual\\norganism that the disease of one member may\\ninvolve the ruin of the whole. The reason,\\ntherefore, with which Christ follows up the\\nannouncement of His Doctrine of Mutilation,\\nor local Suicide, finds here at once its justifica-\\ntion and interpretation: If thy right eye\\noffend thee, pluck it out, and cast it from thee\\nfor it is profitable for thee that one of thy mem-\\nbers should perish, and not that thy whole\\nbody should be cast into hell. And if thy right\\nhand offend thee, cut it off, and cast it from\\nthee: for it is profitaWe for thee that one of\\nthy members should perish, and not that thy\\nwhole body should be cast into hell.\\nSecondly, Mortification. The warrant for\\nthe use of this expression is found in the well-\\nknown phrases of Paul, If ye through the\\nSpirit do mortify the deeds of the body ye\\nshall live, and Mortify therefore your mem-\\nbers which are upon earth. The word mor-", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0200.jp2"}, "201": {"fulltext": "MORTIFICATION. 191\\ntify here is, literally, to make to die. It is\\nused, of course, in no specially technical sense\\nand to attempt to draw a detailed moral from\\nthe pathology of mortification would be equally\\nfantastic and irrelevant. But without in any\\nway straining the meaning it is obvious that\\nwe have here a slight addition to our concep-\\ntion of dying to sin. In contrast with suicide,\\nMortification implies a gradual rather than a\\nsudden process. The contexts in which the\\npassages occur will make this meaning so clear,\\nand are otherwise so instructive in the general\\nconnection, that we may quote them, from the\\nNew Version, at length: They that are after\\nthe flesh do mind the things of the flesh but\\nthey that are after the Spirit the things of the\\nSpirit. For the mind of the flesh is death but\\nthe mind of the Spirit is life and peace because\\nthe mind of the flesh is enmity against God;\\nfor it is not subject to the law of God, neither\\nindeed can it be: and they that are in the flesh\\ncannot please God. But ye are not in the flesh,\\nbut in the Spirit, if so be that the Spirit of\\nGod dwell in you. But if any man hath not\\nthe Spirit of Christ, he is none of His. And\\nif Christ is in you, the body is dead because of\\nsin but the Spirit is life because of righteous-\\nness. But if the Spirit of Him that raised up\\nJesus from the dead dwelleth in you. He that\\nraised up Christ Jesus from the dead shall\\nquicken also your mortal bodies through His\\nSpirit that dwelleth in you. So then, brethren,\\nwe are debtors not to the flesh, to live after the\\nflesh or if ye live after the flesh ye must die", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0201.jp2"}, "202": {"fulltext": "192 MORTIFICATION.\\nbut if by the spirit ye mortify the doings (marg.)\\nof the body, ye shall live.\\nAnd again, If then ye were raised together\\nwith Christ, seek the things that are above,\\nwhere Christ is seated on the right hand of\\nGod. Set your mind on the things that are\\nabove, not on the things that are upon the\\nearth. For ye died, and your life is hid v/ith\\nChrist in God. When Christ, who is our life,\\nshall be manifested, then shall ye also with\\nHim be manifested in glory. Mortify there-\\nfore your members which are upon the earth\\nfornication, un cleanness, passion, evil desire,\\nand covetousness, the which is idolatry; for\\nwhich things sake cometh the wrath of God\\nupon the sons of disobedience in the which ye\\nalso walked aforetime, when ye lived in these\\nthings. But now put ye also away all these;\\nanger, wrath, malice, i\u00c2\u00bbailing, shameful speak-\\ning out of your mouth: lie not one to another;\\nseeing that ye have put off the old man with\\nhis doings, and have put on the new man,\\nwhich is being renewed unto knowledge after\\nthe image of Him that created him. f\\nFrom the nature of the case at here stated it\\nis evident that no sudden process could entirely\\ntransfer a man from the old into the new rela-\\ntion. To break altogether, and at every point,\\nwith the old environment, is a simple impos-\\nsibility. So long as the regenerate man is\\nkept in this world, he must find the old envir-\\nonment at many points a severe temptation.\\nPower over very many of the commonest\\n*Rome, viii. 5-13. fCol. iii. MO.", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0202.jp2"}, "203": {"fulltext": "Drunkard s temptation is a known quantity. Page 193.\\nNatural Law in the Spiritual World,", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0203.jp2"}, "204": {"fulltext": "", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0204.jp2"}, "205": {"fulltext": "MORTIFICATION. 193\\ntemptations is only to be won by degrees, and\\nhowever anxious one might be to apply the\\nsummary method to every case, he soon finds\\nit impossible in practice. The difficulty in\\nthese cases arises from a peculiar feature of the\\ntemptation. The difference between a sin of\\ndrunkenness, and, let us say, a sin of temper,\\nis that in the former case the victim who would\\nreform has mainly to deal with the environ-\\nment, but in the latter with the correspon-\\ndence. The drunkard s temptation is a known\\nand definite quantity. His safety lies in avoid-\\ning some external and material substance. Of\\ncourse, at bottom, he is really dealing with the\\ncorrespondence every time he resists; he is\\ndistinctly controlling appetite. Nevertheless\\nit is less the appetite that absorbs his mind\\nthan the environment. And so long as he can\\nkeep himself clear of the external relation,\\nto use Mr. Herbert Spencer s phraseology, he\\nhas much less difficulty with the internal rela-\\ntion. The ill-tempered person, on the other\\nhand, can make very little of his environ-\\nment. However he may attempt to circum-\\nscribe it in certain directions, there will always\\nremain a wide and ever-changing area to stim-\\nulate his irascibility. His environment, in\\nshort, is an inconstant quantity, and his most\\nelaborate calculations and precautions must\\noften and suddenly fail him.\\nWhat he has to deal with, then, mainly is\\nthe correspondence, the temper itself. And\\nthat, he knows well, involves a long and\\nhumiliating discipline. The case now is not\\n13 Natural Law", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0205.jp2"}, "206": {"fulltext": "194 MORTIFICATION.\\nat all a surgical but a medical one, and the\\nknife is here of no more use than in a fever.\\nA specific irritant has poisoned his veins. And\\nthe acrid humors that are breaking out all over\\nthe surface of his life are only to be subdued\\nby a gradual sweetening of the inward spirit.\\nIt is now known that the human body acts\\ntowards certain fever-germs as a sort of soil.\\nThe man whose blood is pure has nothing to\\nfear. So he whose spirit is purified and sweet-\\nened becomes proof against these germs of sin.\\nAnger, wrath, mal ice and railing in such a\\nsoil can find no root. The difference between\\nthis and the former method of dealing with sin\\nmay be illustrated by another analogy. The\\ntwo processes depend upon two different nat-\\nural principles. The mutilation of a member,\\nfor instance, finds its analogue in the horticul-\\ntural operation of pruning, where the object is\\nto divert life from a useless into a useful chan-\\nnel. A part of a plant which previously mon-\\nopolized a large share of the vigor of the total\\norganism, but without yielding any adequate\\nreturn, is suddenly cut off, so that the vital\\nprocesses may proceed more actively in some\\nfruitful parts. Christ s use of this figure is\\nwell-known: Every branch in Me that beareth\\nnot fruit He purgeth it that it may bring forth\\nmore fruit. The strength of the plant, that\\nis, being given to the formation of mere wood,\\na number of useless correspondences have to\\nbe abruptly closed while the useful connections\\nare allowed to remain. The Mortification of a\\nmember, again, is based on the Law of Degen-", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0206.jp2"}, "207": {"fulltext": "MORTIFICATION. 195\\neration. The useless member here is not cut\\noff, but simply relieved as much as possible of\\nall exercise. This encourages the gradual\\ndecay of the parts, and as it is more and more\\nneglected it ceases to be a channel for life at\\nall. So an organism mortifies its members.\\nThirdly, Limitation. While a large number\\nof correspondences between man and his\\nenvironment can be stopped in these ways,\\nthere are many more which neither can be\\nreduced by a gradual Mortification nor cut\\nshort by sudden Death. One reason for this is\\nthajt to tamper w^ith these correspondences\\nmight involve injury to closely related vital\\nparts. Or, again, there are organs which are\\nreally essential to the normal life of the organ-\\nism, and which therefore the organism cannot\\nafford to lose even though at times they act\\nprejudicially. Not a few correspondences, for\\ninstance, are not wrong in themselves but only\\nin their extremes. Up to a certain point they are\\nlawful and necessary; beyond that point they\\nmay become not only unnecessary but sinful.\\nThe appropriate treatment in these and similar\\ncases consists in a process of Limitation. The\\nperformance of this operation, it must be con-\\nfessed, requires a most delicate hand. It is an\\nart, moreover, which no one can teach another.\\nAnd yet, if it is not learned by all who are try-\\ning to lead the Christian life, it cannot be for\\nwant of practice. For, as we shall see, the\\nChristian is called upon to exercise few things\\nmore frequently.\\nAn easy illustration of a correspondence", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0207.jp2"}, "208": {"fulltext": "196 MORTIFICATION.\\nwhich is only wrong when carried to an\\nextreme, is the love of money. The love of\\nmoney up to a certain point is a necessity;\\nbeyond that it may become one of the worst of\\nsins. Christ said: Ye cannot serve God and\\nMammon. The two services, at a definite\\npoint, become incompatible, and hence corres-\\npondence with one must cease. At what point,\\nhowever, it must cease each man has to deter-\\nmine for himself. And in this consist at once\\nthe difficulty and the dignity of Limitation.\\nThere is another class of cases where the\\nadjustments are still more difficult to deter-\\nmine. Innumerable points exist in our sur-\\nroundings with which it is perfectly legitimate\\nto enjoy, and even to cultivate, correspondence,\\nbut which privilege, at the same time, it were\\nbetter on the whole that we did not use. Cir-\\ncumstances are occasionally such the demands\\nof others upon us, for example, may be so\\nclamant that we have voluntarily to reduce\\nthe area of legitimate pleasure. Or, instead\\nof it coming from others, the claim may come\\nfrom a still higher direction. Man s spiritual\\nlife consists in the number and fulness of his\\ncorrespondences with God. In order to develop\\nthese he may be constrained to insulate them,\\nto enclose them from the other correspondences,\\nto shut himself in with them. In many ways\\nthe limitation of the natural life is the necessary\\ncondition of the full enjoyment of the spiritual\\nlife.\\nI*n this principle lies the true philosophy of\\nself-denial. No man is called to a life of self-", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0208.jp2"}, "209": {"fulltext": "MORTIFICATION. 197\\ndenial for its own sake. It is in order to a\\ncompensation which, though sometimes diffi-\\ncult to see, is always real and always propor-\\ntionate. No truth, perhaps, in practical relig-\\nion is more lost sight of. We cherish somehow\\na lingering rebellion against the doctrine of\\nself-denial as if our nature, or our circum-\\nstances, or our conscience, dealt with us severely\\nin loading us with the daily cross. But is it\\nnot plain after all that the life of self-denial is\\nthe more abundant life more abundant just in\\nproportion to the ampler crucifixion of the nar-\\nrower life? Is it not a clear case of exchange\\nan exchange, however, where the advantage\\nis entirely on our side? We give up a corres-\\npondence in which there is a little life to enjoy\\na correspondence in which there is an abun-\\ndant life. What though we sacrifice a hun-\\ndred such correspondences? We make but the\\nmore room for the great one that is left. The\\nlesson of self-denial, that is to S9,y, of Limita-\\ntion, is concentration. Do not spoil your life,\\nit says, at the outset with unworthy and im-\\npoverishing correspondences and if it is grow-\\ning truly rich and abundant, be very jealous of\\never diluting its high eternal quality with any-\\nthing of earth. To concentrate upon a few\\ngreat correspondences, to oppose to the death\\nthe perpetual petty larceny of our life by trifles\\nthese are the conditions for the highest and\\nhappiest life. It is only Limitation which can\\nsecure the Illimitable.\\nThe penalty*of evading self-denial also is just\\nthat we get the lesser instead of the larger", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0209.jp2"}, "210": {"fulltext": "198 MORTIFICATION.\\ngood. The punishment of sin is inseparably\\nbound up with itself. To refuse to deny one s\\nself is just to be left with the self undenied.\\nWhen the balance of life is struck, the self will\\nbe found still there. The discipline of life was\\nmeant to destroy this self, but that discipline\\nhaving been evaded and we all to some ex-\\ntent have opportunities, and too often exercise\\nthem, of taking the narrow path by the short-\\nest cuts its purpose is balked. But the soul\\nis the loser. In seeking to gain its life it has\\nreally lost it. This is what Christ meant when\\nHe said: He that loveth his life shall lose\\nit, and he that hateth his life in this world shall\\nkeep it unto life eternal.\\nWhy does Christ say: **Hate Life Does\\nHe mean that life is a sin? No. Life is not\\na sin. Still, He says we must hate it. But\\nwe must live. Why should we hate what we\\nmust do? For this reason, Life is not a sin,\\nbut the love of life may be a sin. And the\\nbest way not* to love life is to hate it. Is it a\\nsin then to love life? Not a sin exactly, but a\\nmistake. It is a sin to love some life, a mis-\\ntake to love the rest. Because that love is lost.\\nAll that is lavished on it is lost. Christ does\\nno say it is wrong to love life. He simply sa3^s\\nit is loss. Each man has only ascertain amount\\nof life, of time, of attention a definite measur-\\nable quantity. If he gives any of it to this life\\nsolely it is wasted. Therefore, Christ says,\\nHate life, limit life, lest you steal your love fer\\nit from something that deserves it more.\\nNow this does not apply to all life. It is", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0210.jp2"}, "211": {"fulltext": "MORTIFICATION. 199\\n*life in this world that is to be hated. For\\nlife in this world implies conformity to this\\nworld. It may not mean pursuing worldly\\npleasures, or mixing with worldly sets; but a\\nsubtler thing than that a silent deference to\\nworldly opinion; an almost unconscious lower-\\ning of religious tone to the level of the worldly\\nreligious world around; a subdued resistance\\nto the soul s delicate promptings to greater\\nconsecration, out of deference to breadth or\\nfear of ridicule. These, and such things, are\\nwhat Christ tells us we must hate. For these\\nthings are of the very essence of worldliness.\\nIf any man love the world, even in this\\nsense, the love of the Father is not in him.\\nThere are two ways of hating life, a true and\\na false. Some men hate life because it hates\\nthem. They have seen through it, and it has\\nturned round upon them. They have drunk\\nit, and came to the dregs therefore, they hate\\nit. This is one of the ways in which the man\\nwho loves his life literally loses it. He loves\\nit till he loses it, then he hates it because it has\\nfooled him. The other way is the religious.\\nFor religious reasons a man deliberately braces\\nhimself to the systematic hating of his life.\\nNo man can serve two masters, for either he\\nmust hate the one and love the other, or else\\nhe must hold to the one and despise the\\nother. Despising the other this is hating\\nlife, limiting life. It is not misanthropy, but\\nChristianity.\\nThis principle, as has been said, contains the\\ntrue philosophy of self-denial. It also holds", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0211.jp2"}, "212": {"fulltext": "200 MORTIFICATION.\\nthe secret by which self-denial may be most\\neasily borne. A common conception of self-\\ndenial is that there are a multitude of things\\nabout life which are to be put down with a\\nhigh hand the moment they make their appear-\\nance. They are temptations which are not to\\nbe tolerated, but must be instantly crushed out\\nof being with pang and effort.\\nSo life comes to be a constant and sore cut-\\nting off of things which we love as our right\\nhand. But now suppose one tried boldly to\\nhate these things? Suppose we deliberately\\nmade up our minds as to what things we were\\nhenceforth to allow to become our life? Sup-\\npose we selected a given area of our environ-\\nment and determined once for all that our cor-\\nrespondences should go to that alone, fencing\\nin this area all round with a morally impassable\\nwall? True, to others, we should seem to live\\na poorer life they would see that our environ-\\nment was circumscribed, and call us narrow\\nbecause it was narrow. But, well-chosen, this\\nlimited life would be really the fullest life it\\nwould be rich in the highest and worthiest, and\\npoor in the smallest and basest correspond-\\nences. The well-defined spiritual life is not\\nonly the highest life, but it is also the most\\neasily lived. The whole cross is more easily\\ncarried than the half. It is the man who tries\\nto make the best of both worlds who makes\\nnothing of either. And he who seeks to serve\\ntwo masters misses the benediction of both.\\nBut he who has taken his stand, who has drawn\\na boundary line, sharp and deep about his re-", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0212.jp2"}, "213": {"fulltext": "MORTIFICATION. 201\\nligious life, who has marked off all beyond as\\nforever forbidden ground to him, finds the\\nyoke easy and the burden light. For this for-\\nbidden environment comes to be as if it were\\nnot. His faculties falling out of correspond-\\nence, slowly lose their sensibilities. And the\\nbalm of Death num^bing his lower nature re-\\nleases him for the scarce disturbed communion\\nof a higher life. So even here to die is gain.\\n14 Natural Law", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0213.jp2"}, "214": {"fulltext": "", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0214.jp2"}, "215": {"fulltext": "ETERNAL LIFE.\\n203", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0215.jp2"}, "216": {"fulltext": "Supposing that man, in some form, is permitted to\\nremain on the earth for a long series of years, we merely\\nlengthen out the period, but we cannot escape the final\\ncatastrophe. The earth will gradually lose its energy\\nof rotation, as well as that of revolution round the sun.\\nThe sun himself will wax dim and become.useless as a\\nsource of energy, until at last the favorable condition of\\nthe present solar system will have quite disappeared.\\nBut what happens to our system will happen likewise\\nto the whole visible universe, which will, if finite, be-\\ncome a lifeless mass, if, indeed, it be not doomed to ut-\\nter dissolution. In fine, it will become old and effete, no\\nless truly than the individual. It is a glorious garment,\\nthis visible universe, but not an immortal one. We\\nmust look elsewhere if we are to be clothed with immor-\\ntality as with a garment. The Unseen Universe.\\n204", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0216.jp2"}, "217": {"fulltext": "ETERNAL LIFE.\\nThis is Life Eternal that they might know Thee\\nthe True God, and Jesus Christ whom Thou hast sent.\\nJesus Christ.\\nPerfect correspondence would be perfect life. Were\\nthere no changes in the environment but such as the\\norganism had adapted changes to meet, and were it\\nnever to fail in the efficiency with which it met them,\\nthere would be eternal existence and eternal knowl-\\nedge. Herbert Spencer.\\nOne of the most startling achievements o\u00c2\u00a3\\nrecent science is a definition of Eternal Life.\\nTo the religious mind this is a contribution of\\nimmense moment. For eighteen hundred\\nyears only one definition of Life Eternal was\\nbefore the world. Now there are two.\\nThrough all these centuries revealed religion\\nhad this doctrine to itself. Ethics had a voice,\\nas well as Christianity, on the question of the\\nsummum bonum Philosophy ventured to specu-\\nlate on the Being of a God. But no source\\noutside Christianity contributed anything to\\nthe doctrine of Eternal Life. Apart from Rev-\\nelation, this great truth was ungaranteed. It\\nwas the one thing in the Christian*system that\\nmost needed verification from without, yet none\\nwas forthcoming. And never has any further\\nlight been thrown upon the question why in its\\nvery nature the Christian Life should be Eter-\\n205", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0217.jp2"}, "218": {"fulltext": "206 ETERNAL LIFE.\\nnal. Christianity itself even upon this point\\nhas been obscure. Its decision upon the bare\\nfact is authoritive and specific. But as to what\\nthere is in the Spiritual Life necessarily en-\\ndowing it with the element of Eternity, the\\nmaturest theology is all but silent.\\nIt has been reserved for modern biology at\\nonce to defend and illuminate this central truth\\nof the Christian faith. And hence in the inter-\\nests of religion, practical and evidential, this\\nsecond and scientific definition of Eternal Life\\nis to be hailed as an announcement of com-\\nmanding interest. Why it should not yet have\\nreceived the recognition of religious thinkers\\nfor already it has lain some years unnoticed\\nis not difficult to understand. The belief in\\nScience as an aid to faith is not yet ripe enough\\nto warrant men in searching there for witnesses\\nto the highest Christian truths. The inspira-\\ntion of Nature, it is thought, extends to the\\nhumbler doctrines alone. And yet the rever-\\nent inquirer who guides his steps in the right\\ndirection may find even now in the still dim\\ntwilight of the scientific world, much that will\\nilluminate and intensify his sublimest faith.\\nHere, at least, comes, and comes unbidden, the\\nopportunity of testing the most vital point of\\nthe Christian system. Hitherto the Christian\\nphilosopher has remained content with the\\nscientific evidence against Annihilation. Or,\\nwith Butler, he has reasoned from the Meta-\\nmorphoses of Insects to a future life. Or,\\nagain, v/ith the authors of **The Unseen Uni-\\nverse, the apologist has constructed elabo-", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0218.jp2"}, "219": {"fulltext": "ETERNAL LIFE. 207\\nrate, and certainly impressive, arguments upon\\nthe Law of Continuity. But now we may\\ndraw nearer. For the first time Science\\ntouches Christianity positively on the doctrine\\nof Immortality. It confronts us with an\\nactual definition of an Eternal Life, based on\\na full and rigidly accurate examination of the\\nnecessary conditions. Science does not pre-\\ntend that it can fulfil these conditions. Its vo-\\ntaries make no claim to possess the Eternal\\nLife. It simply postulates the requisite condi-\\ntions without concerning itself whether any\\norganisms should ever appear, or does now\\nexist, which might fulfil them. The claim of\\nreligion, on the other hand, is that there are\\norganisms which possess Eternal Life. And\\nthe problem for us to solve is this Do those\\nwho profess to possess Eternal Life fulfil the\\nconditions required by Science, or are they\\ndifferent conditions? In a word, Is the Chris-\\ntian conception of Eternal Life scientific?\\nIt may be unnecessary to notice at the out-\\nset that the definition of Eternal Life drawn\\nup by Science was framed without reference to\\nreligion. It must indeed have been the last\\nthought with the thinker to whom we chiefly\\nowe it, that in unfolding the conception of a\\nlife in its very nature necessarily eternal, he\\nwas contributing to Theology.\\nMr. Herbert vSpencer for it is to him we\\nowe it would be the first to admit the impar-\\ntiality of his definition and from the connec-\\ntion in which it occurs in his writings, it is ob-\\nvious that religion was not even present to his", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0219.jp2"}, "220": {"fulltext": "208 ETERNAL LIFE.\\nmind. He is analyzing with minute care the\\nrelations between Environment and Life. He\\nunfolds the principle according to which Life\\nis high or low, long or short. He shows why\\norganisms live and why they die. And finally\\nhe defines a condition of things m which an\\norganism would never die in which it would\\nenjoy a perpetual and perfect Life. This to\\nhim is, of course, but a speculation. Life Eter-\\nnal is a biological conceit. The conditions\\nnecessary to an Eternal Life do not exist in\\nthe natural world. So that the definition is\\naltogether impartial and independent. A Per-\\nfect Life, to Science, is simply a thing which\\nis theoretically possible like a Perfect Vacu-\\num.\\nBefore giving, in so many words, the defini-\\ntion of Mr. Herbert Spencer, it will render it\\nfully intelligible if we gradually lead up to it by\\na brief rehearsal of the few and simple biologi-\\ncal facts on which it is based. In considering\\nthe subject of Death, we have formerly seen\\nthat there are degrees of Life. By this is meant\\nthat some lives have more and fuller corres-\\npondence with Environment than others. The\\namount of correspondence, again, is deter-\\nmined by the greater or less complexit^^ of the\\norganism. Thus a simple organism like the\\nAmoeba is possessed of very few correspond-\\nences. It is a mere sac of transparent struc-\\ntureless jelly for which organization has done\\nalmost nothing, and hence it can only commu-\\nnicate with the smallest possible area of Envi-\\nronment. An insect, in virtue of its more com-", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0220.jp2"}, "221": {"fulltext": "ETERNAL LIFE. 209\\nplex structure, corresponds v/ith a wider area.\\nNature has endowed it with special faculties\\nfor reaching out to the Environment on many\\nsides it has more life than the Amoeba. In\\nother words, it is a higher animal. Man\\nagain, whose body is still further differentiated,\\nor broken up into different correspondences,\\nfinds himself rapport v^iih. his surroundings\\nto a further extent. And therefore he is\\nhigher still, more living still. And this law,\\nthat the degree of Life varies with the degree\\nof correspondence, holds to the minutest detail\\nthroughout the entire range of living things.\\nLife becomes fuller and fuller, richer and\\nricher, more and more sensitive and respon-\\nsive to an ever-widening Environment as we\\nrise in the chain of being.\\nNow it will speedily appear that a distinct\\nrelation exists, and must exist, between com-\\nplexity and longevity. Death being brought\\nabout by the failure of an organism to adjust\\nitself to some change in the Environment, it\\nfollows that those organisms which are able to\\nadjust themselves most readily and successfully\\nwill live the longest. They will continue time\\nafter time to effect the appropriate adjustment,\\nand their power of doing so will be exactly\\nproportionate to their complexity that is, to\\nthe amount of Environment they can control\\nwith their correspondences. There are, for\\nexample, in the Environment of every animal\\ncertain things which are directly or indirectly\\ndangerous to Life. If its equipment of corres-\\npondences is not complete enough to enable it", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0221.jp2"}, "222": {"fulltext": "210 ETERNAL LIFE.\\nto avoid these dangers in all possible circum-\\nstances, it must sooner or later succumb. The\\norganism then with the most perfect set of cor-\\nrespondences, that is, the highest and mosi\\ncomplex organism, has an obvious advantage\\nover less complex forms. It can adjust itselJ\\nmore perfectly and frequently. But this is\\njust the biological way of saying that it car\\nlive the longest. And hence the relation be-\\ntween complexity and longevity may be ex-\\npressed thus the most complex organisms are\\nthe longest lived.\\nTo state and illustrate the proposition con-\\nversely may make the point still further clear.\\nThe less highly organized an animal is, the\\nless will be its chance of remaining in length-\\nened correspondence with its environment.\\nAt some time or other in its career circum-\\nstances are sure to occur to which the com-\\nparatively immobile organism finds itself struc-\\nturally unable to respond. Thus a Medusa\\ntossed ashore by a wave, finds itself so out oi\\ncorrespondence with its new surroundings that\\nits life must pay the forfeit. Had it been able\\nby internal change to adapt itself to external\\nchange to correspond sufficiently with the\\nnew environment, as for example to crawl, as\\nan eel would have done, back into that envi-\\nronment with which it had completer corres-\\npondence its life might have been spared.\\nBut had this happened it would continue tc\\nlive henceforth only so long as it could con-\\ntinue in correspondence with all the circum-\\nstances in which it might find itself. Even if,", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0222.jp2"}, "223": {"fulltext": "ETERNAL LIFE. 211\\nhowever, it became complex enough to resist\\nthe ordinary and direct dangers of its environ-\\nment, it might still be out of correspondence\\nwith others. A naturalist, for instance, might\\ntake advantage of its want of correspondence\\nwith particular sights and sounds to capture it\\nfor his cabinet, or the sudden dropping of a\\nyacht s anchor or the turn of a screw might\\ncause its untimely death.\\nAgain, in the case of a bird, in virtue of its\\nmore complex organization, there is command\\nover a much larger area of environment. It\\ncan take precautions such as the Medusa could\\nnot; it has increased facilities for securing\\nfood; its adjustments all around are more com-\\nplex and therefore it ought to be able to main-\\ntain its Life for a longer period. There is still\\na large area, however, over which it has no con-\\ntrol. Its power of internal change is not com-\\nplete enough to afford it perfect correspondence\\nwith all external changes, and its tenure of life\\nis to that extent insecure. Its correspond-\\nence, moreover, is limited even with regard to\\nthose external conditions with which it has\\nbeen partially established. Thus a bird in\\nordinary circumstances has no difficulty in\\nadapting itself to changes of temperature, but\\nif these are varied beyond the point at which\\nits capacity of adjustment begins to fail -for\\nexample, during an extreme winter the\\norganism being unable to meet the condition\\nmust perish. The human organism, on the\\nother hand, can respond to this external con-\\ndition, as well as to countless other vicissi-", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0223.jp2"}, "224": {"fulltext": "212 ETERNAL LIFE.\\ntudes under which lower forms would inevit-\\nably succumb. Man s adjustments are to the\\nthe largest known area of Environment, and\\nhence he ought to be able furthest to prolong\\nhis Life.\\nIt becomes evident, then, that as we ascend\\nin the scale of Life we rise also in the scale of\\nlongevity. The lowest organisms are, as a\\nrule, short-lived, and the rate of mortality\\ndiminishes more or less regularly as we ascend\\nin the animal scale. So extraordinary indeed\\nis the mortality among lowly-organized forms\\nthat in most cases a compensation is actually\\nprovided, nature endowing them with a mar-\\nvelously increased fertilitiy in order to guard\\nagainst absolute extinction. Almost all lower\\nforms are furnished not only with great repro-\\nductive powers, but with different methods of\\npropagation, by which, in various circum-\\nstances, and in an incredibly short time, the\\nspecies can be indefinitely multiplied. Ehren-\\nberg found that by the repeated subdivisions of\\na single Paramecium^ no fewer than 268,000,000\\nsimilar organisms might be produced in one\\nmonth. This power steadily decreases as v/e\\nrise higher in the scale, until forms are reached\\nin which one, two, or at most three, come into\\nbeing at a birth. It decreases, however, be-\\ncause it is no longer needed. These forms\\nhave a much longer lease of Life. And it may\\nbe taken as a rule, although it has exceptions,\\nthat complexity in animal organisms is always\\nassociated with longevity.\\nIt may be objected that these illustrations are", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0224.jp2"}, "225": {"fulltext": "ETERNAL LIFE. 213\\ntaken merely from morbid conditions. Bnt\\nwhether the Life be cut short by accident or\\nby disease the principle is the same. All dis-\\nsolution is brought about practically in the\\nsame way. A certain condition in the Environ-\\nment fails to be met by a corresponding condi-\\ntion in the organism, and this is death. And\\nconversely the more an organism in virtue of\\nits complexity can adapt itself to all the parts\\nof its Environment, the longer it will live.\\nIt is manifest a priori, says Mr. Herbert\\nSpencer, that since changes in the physical\\nstate of the environment, as also those mechan-\\nical actions and those variations of available\\nfood which occur in it, are liable to stop the\\nprocesses going on in the organism; and since\\nthe adaptive changes in the organism have the\\neffects of directly or indirectly counterbalanc-\\ning these changes in the environment, it fol-\\nlows that the life of the organism will be short\\nor long, low or high, according to the extent\\nto which changes in the environment are met\\nby corresponding changes in the organism.\\nAllowing a margin for perturbations, the life\\nwill continue only while the correspondence\\ncontinues; the completeness of the life will be\\nproportionate to the completeness of the corres-\\npondence; and the life will be perfect only\\nwhen the correspondence is perfect.*\\nWe are now all but in sight of our scientific\\ndefinition of Eternal Life. The desideratum is\\nan organism with a correspondence of a very\\nexceptional kind. It must lie beyond the reach\\nPrinciples of Biology, p. 82.", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0225.jp2"}, "226": {"fulltext": "214 ETERNAL LIFE.\\nof those mechanical actions and those **vari-\\nations of available food, which are liable to\\nstop the processes going on in the organism.\\nBefore we reach an Eternal Life we must pass\\nbeyond that point at which all ordinary corres-\\npondences inevitably cease. We must find an\\norganism so high and complex, that at some\\npoint in its development it shall have added a\\ncorrespondence which organic death is power-\\nless to arrest. We must in short pass beyond\\nthat finite region where the correspondences\\ndepend onevanescent and material media, and\\nenter a further region where the. Environment\\ncorresponded with is itself Eternal. Such an\\nEnvironment exists. The Environment of the\\nSpiritual world is outside the influence of these\\nmechanical actions, which sooner or later\\ninterrupt the processes going on in all finite\\norganisms. If then we can find an organism\\nwhich has established a correspondence with\\nthe spiritual world, that correspondence will\\npossess the elements of eternity provided only\\none other condition be fulfilled.\\nThat condition is that the Environment be\\nperfect. If it is not perfect, if it is not the\\nhighest, if it is endowed with the finite quality\\nof change, there can be no guarantee that the\\nLife of its correspondents will be eternal.\\nSome change might occur in it which the cor-\\nrespondents had no adaptive changes to meet,\\nand Life would cease. But grant a spiritual\\norganism in perfect correspondence with a per-\\nfect spiritual Environment, and the conditions\\nnecessary to Eternal Life are satisfied.", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0226.jp2"}, "227": {"fulltext": "ETERNAL LIFE. 215\\nThe exact terms of Mr. Herbert Spencer s\\ndefinition of Eternal Life may now be given.\\nAnd it will be seen that they include essen-\\ntially the conditions here laid down. Perfect\\ncorrespondence would be perfect life. Were\\nthere no changes in the environment but such\\nas the organism had adapted changes to meet,\\nand were it never to fail in the efficiency with\\nwhich it met them, there would be eternal\\nexistence and eternal knowledge. Reserving\\nthe question as to the possible fulfilment of\\nthese conditions, let us turn for a moment to\\nthe definition of Eternal Life laid down by\\nChrist. Let us place it alongside the definition\\nof Science, and mark the points of contact.\\nUninterrupted correspondence with a perfect\\nEnvironment is Eternal Life according to\\nScience. This is Life Eternal, said Christ,\\nthat they may know Thee, the only true God,\\nand Jesus Christ whom Thou hast sent, f Life\\nEternal is to know God. To know God is to\\ncorrespond with God. To correspond with\\nGod is to correspond with a Perfect Environ-\\nment. And the orsfanism which attains to\\nthis, in the nature of things must live forever.\\nHere is eternal existence and eternal knowl-\\nedge.\\nThe main point of agreement between the\\nscientific and the religious definition is that\\nLife consists in a peculiar and personal relation\\ndefined as a correspondence. This concep-\\ntion, that Life consists in correspondences, has\\nbeen so abundantly illustrated already that it\\nPrinciples of Biology/ p. 88. fjohn xvii.", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0227.jp2"}, "228": {"fulltext": "216 ETERNAL LIFE.\\nis now unnecessary to discuss it further. All\\nLife indeed consists essentially in correspond-\\nences with various Environments. The artist s\\nlife is a correspondence with art: the musi-\\ncian s with music. To cut them off from these\\nEnvironments is in that relation to cut off their\\nLife. To be cut off from all Environment is\\ndeath. To find a new Environment again and\\ncultivate relation with it is to find a new Life.\\nTo Live is to correspond, and to correspond is\\nto live. So much is true in Science. But it is\\nalso true in Religion. And it is of great\\nimportance to observe that to Religion also the\\nconception of Life is a correspondence. No\\ntruth of Christianity has been more ignorantly\\nor wilfully travestied than the doctrine of\\nImmortality. The popular idea, in spite of a\\nhundred protests, is that Eternal Life is to live\\nforever. A single glance at the locus classicus^\\nmight have made this error impossible. There\\nwe are told that Life Eternal is not to live.\\nThis is Life Eternal to know. And yet and\\nit is a notorious instance of the fact that men\\nwho are opposed to Religion will take their\\nconception of its profoundest truths from mere\\nvulgar perversions this view still represents\\nto many cultivated men the Scriptural doctrine\\nof Eternal Life. From time to time the taunt\\nis thrown at Religion, not unseldom from lips\\nwhich Science ought to have taught more cau-\\ntion, that the Future Life of Christianity is\\nsimply a prolonged existence, an eternal mon-\\notony, a blind and indefinite continuance of\\nbeing. The Bible never could commit itself", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0228.jp2"}, "229": {"fulltext": "ETERNAL LIFE. 217\\nto any such empty platitude nor could Chris-\\ntianity ever offer to the world a hope so color-\\nless. Not that Eternal Life has nothing to do\\nwith everlastingness. That is part of the con-\\nception. And it is this aspect of the question\\nthat first arrests ns in the field of Science.\\nBut even Science has more in its definition\\nthan longevity. It has a correspondence and\\nan Environment; and although it cannot fill\\nup these terms for Religion, it can indicate at\\nleast the nature of the relation, the kind of\\nthing that is meant by Life. Science speaks\\nto us indeed of much more than numbers of\\nyears. It defines degrees of Life. It explains\\na widening environment. It unfolds the rela-\\ntion between a widening environment and\\nincreasing complexity in organisms. And if\\nit has no absolute contribution to the content\\nof Religion its analogies are not limited to a\\npoint. It yields to Immortality, and this is the\\nmost that Science can do in any case, the broad\\nframework for a doctrine.\\nThe further definition, moreover, of this cor-,\\nrespondence as knowing is in the highest\\ndegree significant. Is not this the precise\\nquality in an Eternal correspondence which\\nthe analogies of Science would prepare us to\\nlook for? Longevity is associated with com-\\nplexit3^ And complexity in organisms is man-\\nifested by the successive addition of corres-\\npondences, each richer and larger than those\\nwhich have gone before. The differentiation,\\ntherefore, of the spiritual organism ought to\\nbe signalized by the addition of the highest", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0229.jp2"}, "230": {"fulltext": "218 ETERNAL LIFE.\\npossible correspondence. It is not essential to\\nthe idea that the correspondence should be\\naltogether novel it is necessary rather that it\\nshould not. An altogether new correspondence\\n^appearing suddenly without shadowor prophecy\\nNvoxild be a violation of continuity. What we\\nshould expect would be something new, and\\nyet something that we were already prepared\\nfor. We should look for a further develop-\\nment in harmony with current developments;\\nthe extension of the last and highest corres-\\npondence in a new and higher direction. And\\nthis is exactly what we have. In the world\\nwith which biology deals, Evolution culminates\\nin Knowledge.\\nAt whatever point in the zoological scale\\nthis correspondence, or set of correspondences,\\nbegins, it is certain there is nothing higher.\\nIn its stunted infancy merely, when we meet\\nwith its rudest beginnings in animal intelli-\\ngence, it is a thing so wonderful, as to strike\\nevery thoughtful and reverent observer with\\nawe. Even among the invertebrates so mar-\\nvellously are these or kindred powers dis-\\nplayed, that naturalists do not hesitate now,\\non the ground of intelligence at least, to class-\\nify some of the humblest creatures next to man\\nhimself.* Nothing in nature, indeed, is so\\nunlike the rest of .nature, so prophetic of what\\nis beyond it, so supernatural. And as mani-\\nfested in Man who crowns creation with his all\\nembracing consciousness, there is but one word\\nto describe his knowledge: it is Divine. If\\n\u00e2\u0099\u00a6Vide Sir John Lubbock s Ants, Bees^ and Wasps, pp. 1-181.", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0230.jp2"}, "231": {"fulltext": "ETERNAL LIFE. 219\\nthen from this point there is to be any further\\nEvolution, this surely must be the correspond-\\nence in which it shall take place? This corres-\\npondence is great enough to demand develop-\\nment; and yet it is little enough to need it.\\nThe magnificence of what it has achieved\\nrelatively, is the pledge of the possibility of\\nmore the insignificance of its conquest abso-\\nlutely involves the probability of still richer\\ntriumphs. If anything, in short, in humanity\\nis to go on it must be this. Other correspond-\\nences may continue likewise others, again, we\\ncan well afford to leave behind. But this can-\\nnot cease. This correspondence or this set of\\ncorrespondences, for it is very complex is it\\nnot that to which men with one consent would\\nattach Eternal Life? Is there anything else\\n^o which they would attach it? Is anything\\nbetter conceivable, anything worthier, fuller,\\nnobler, anything which would represent a\\nhigher form of Evolution or offer a more per-\\nfect ideal for an Eternal Life?\\nBut these are questions of quality; and the\\nmoment we pass from quantity to quality we\\nleave Science behind. In the vocabulary of\\nScience, Eternity is only the fraction of a\\nword. It means mere everlastingness. To\\nReligion, on the other hand. Eternity has little\\nto do with time. To correspond with the God\\nof Science, the Eternal Unknowable, would be\\neverlasting existence; to correspond with the\\ntrue God and Jesus Christ, is Eternal Life.\\nThe quality of the Eternal Life alone makes\\nthe heaven; mere everlastingness might be", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0231.jp2"}, "232": {"fulltext": "220 ETERNAL LIFE.\\nno boon. Even the brief span of the temporal\\nlife is too long for those who spend its years in\\nsorrow. Time itself, let alone Eternity, is all\\nbut excruciating to Doubt. And many besides\\nSchopenhauer have secretly regarded conscious-\\nness as the hideous mistake and malady of\\nNature. Therefore we must not only have\\nquantity of years, to speak in the language of\\nthe present, but quality of correspondence.\\nWhen we leave Science behind, this corres-\\npondence also receives a higher name. It\\nbecomes communion. Other names there are\\nfor it, religious and theological. It may be\\nincluded in a general expression. Faith or we\\nmay call it by a personal and specific term,\\nLove. For the knowing of a Whole so great\\ninvolves the co-operation of many parts.\\nCommunion with God can it be demon-\\nstrated in terms of Science that this is a cor-\\nrespondence which will never break? We do\\nnot appeal to Science for such a testimony.\\nWe have asked for its conception of an Eternal\\nLife; and we have received for answer that\\nEternal Life would consist in a correspondence\\nwhich should never cease, with an Environ-\\nment which should never pass away. And j^-et\\nwhat would Science demand of a perfect cor-\\nrespondence that is not met by this, the know-\\ning of God? There is no other correspondence\\nwhich could satisfy one at least of the condi-\\ntions. Not one could be named which would\\nnot bear on the face of it the mark and pledge\\nof its mortality. But this, to know God, stands\\nalone. To know God, to be linked with God,", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0232.jp2"}, "233": {"fulltext": "ETERNAL LIFE. 221\\nto be linked with Eternity if this is not the\\neternal existence of biology what can more\\nnearly approach it? And yet we are still a\\ng-reat way off to establish a communication\\nwith the Eternal is not to secure Eternal Life.\\nIt must be assumed that the communication\\ncould be sustained. And to assume this would\\nbe to beg the question. So that we have still\\nto prove Eternal Life. But let it be again\\nrepeated, we are not here seeking proofs. We\\nare seeking light. We are merely reconnoiter-\\ning from the furthest promontory of Science\\nif so be that through the haze we may discern\\nthe outline of a distant coast and come to some\\nconclusion as to the possibility of landing.\\nBut, it may be replied, it is not open to any\\none handling the question of Immortality from\\nthe side of Science to remain neutral as to the\\nquestion of fact. It is not enough to announce\\nthat he has no addition to make to the positive\\nargument. This may be permitted with refer-\\nence to other points of contact between Science\\nand Religion, but not with this. We are told\\nthis question is settled that there is no positive\\nside. Science meets the entire conception of\\nimmortality with a direct negative. In the\\nface of a powerful concensus against even the\\npossibility of a Future Life, to content oneself\\nwith saying that Science pretended to no argu-\\nment in favor of it would be at once imperti-\\nnent and dishonest. We m^ust therefore devote\\nourselves for a moment to the question of pos-\\nsibility.\\nThe problem is, with a material body and a", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0233.jp2"}, "234": {"fulltext": "222 ETERNAL LIFE.\\nrnental organization inseparably connected\\nwith it, to bridge the grave. Emotion, voli-\\ntion, thought itself, are functions of the brain.\\nWhen the brain is impaired, they are impaired.\\nWhen the brain is not, they are not. Every-\\nthing ceases with the dissolution of the mate-\\nrial fabric; muscular activity and mental activ-\\nity perish alike. With the pronounced positive\\nstatements on this point from many depart-\\nments of modern Science we are all familiar.\\nThe fatal verdict is recorded by a hundred\\nhands and with scarcely a shadow of qualifica-\\ntion. Unprejudiced philosophy is compelled\\nto reject the idea of an individual immortality\\nand of a personal continuance after death.\\nWith the decay and dissolution of its material\\nsubstratum, through which alone it has\\nacquired a conscious existence and become a\\nperson, and upon which it was dependent, the\\nspirit must cease to exist. To the same\\neffect Vogt: Physiology decides definitely\\nand catagorically against individual immortal-\\nity, as against any special existence of the\\nsoul. The soul does not enter the foetus like\\nthe evil spirit into persons possessed, but is a\\nproduct of the development of the brain, just\\nas muscular activity is a product of muscular\\ndevelopment, and secretion a product of gland-\\nular development. After a careful review of\\nthe position of recent Science with regard to\\nthe whole doctrine, Mr. Graham sums up thus:\\n**Such is the argument of Science, seemingly\\ndecisive against a future life. As we listen to\\nBuchner: Force and Matter, 3d. Ed., p. 232.", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0234.jp2"}, "235": {"fulltext": "ETERNAL LIFE. 223\\nher array of syllogisms, our hearts die within\\nus. The hopes of men, placed in one scale to\\nbe weighed, seem to fly up against the massive\\nweight of her evidence, placed in the other.\\nIt seems as if all our arguments were vain and\\nunsubstantial, as if our future expectations\\nwere the foolish dreams of children, as if there\\ncould not be any other possible verdict arrived\\nat upon the evidence brought forward.\\nCan we go on in the teeth of so real an\\nobstruction? Has not our own weapon turned\\nagainst us, Science abolishing with authorita-\\ntive hand the very truth we are asking it to\\ndefine?\\nWhat the philosopher has to throw into the\\nother scale can be easily indicated. Generally\\nspeaking, he demurs to the dogmatism of the\\nconclusion. That mind and brain react, that\\nthe mental and the physiological processes are\\nrelated, and very intimately related, is beyond\\ncontroversy. But how they are related, he\\nsubmits, is still altogether unknown. The cor-\\nrelation of mind and brain do not involve their\\nidentity. And not a few authorities accord-\\ningly have consistently hesitated to draw any\\nconclusion at all. Even Buchner s statement\\nturns out, on close examination, to be tenta-\\ntive in the extreme. In prefacing his chapter\\non Personal Continuance, after a single sen-\\ntence on the dependence of the soul and its\\nmanifestations upon a material substratum, he\\nremarks, Though we are unable to form a\\ndefinite idea as to the how of this connection,\\nThe Creed of Science, p. 169.", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0235.jp2"}, "236": {"fulltext": "?24 ETERNAL LIFE.\\nwe are still by these facts justified in asserting,\\nthat the mode of this connection renders it\\napparently impossible that they should con-\\ntinue to exist separately. There is, there-\\nfore, a flaw at this point in the argument for\\nmaterialism. It may not help the spiritualist\\nin the least degree positively. He may be as\\nfar as ever from a theory of how consciousness\\ncould continue without the material tissue.\\nBut this contention secures for him the right\\nof speculation. The path beyond may lie in\\nhopeless gloom but it is not barred. He may\\nbring forward his theory if he will. And this is\\nsomething. For a permission to go on is often\\nthe most that Science can grant to Religion.\\nMen have taken advantage of this loop-hole\\nin various ways. And though it cannot be\\nsaid that these speculations offer us more than a\\nprobability, this is still enough to combine with\\nthe deep-seated expectation in the bosom of\\nmankind and give fresh lustre to the hope of a\\nfuture life. Whether we find relief in the the-\\nory of a simple dualism whether with Ulrici\\nwe further define the soul as an invisible en-\\nswathement of the body, material yet non-\\natomic whether, with the Unseen Universe,\\nwe are helped by the spectacle of known forms\\nof matter shading off into an ever-growing\\nsubtility, mobility, and immateriality; or\\nwhether, with Wundt, we regard the soul as\\n**the ordered unity of many elements, it is\\ncertain that shapes can be given to the concep-\\ntion of a correspondence which shall bridge the\\nForce and Matter, p. 231.", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0236.jp2"}, "237": {"fulltext": "ETERNAL LIFE. 225\\ngrave such as to satisfy minds too much accus-\\ntomed to weigh evidence to put themselves off\\nwith fancies.\\nBut whether the possibilities of physiology\\nor the theories of philosophy do or do not sub-\\nstantially assist us in realizing Immortality, is\\nto Religion, to Religion at least regarded from\\nthe present point of view, of inferior moment.\\nThe fact of Immortality rests for us on a differ-\\nent basis. Probably, indeed, after all, the\\nChristian philosopher never engaged himself\\nin a more superfluous task than in seeking\\nalong physiological lines to find room for a\\nsoul. The theory of Christianity has only to\\nbe fairly stated to make manifest its thorough\\nindependence of all the usual speculations on\\nImmortality. The theory is not that thought,\\nvolition, or emotion, as such are to survive the\\ngrave. The difficulty of holding a doctrine in\\nthis form, in spite of what has been advanced\\nto the contrary, in spite of the hopes and wishes\\nof mankind, in spite of all the scientific and\\nphilosophical attempts to make it tenable, is\\nstill profound. No secular theory of personal\\ncontinuance, as even Butler acknowledged,\\ndoes not equally demand the eternity of the\\nbrute. No secular theory defines the point in\\nthe chain of Evolution at which organisms\\nbecame endowed with Immortality. No secular\\ntheory explains the condition of the endow-\\nment, nor indicates its goal. And if we have\\nnothing more to fan hope than the unexplored\\nmystery of the whole region, or the unknown\\nremainders among the potencies of Life, then,\\n15 Natural Law", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0237.jp2"}, "238": {"fulltext": "226 ETERNAL LIFE.\\nas those who have hope only in this world/\\nwe are of all men the most miserable/*\\nWhen we turn, on the other hand, to the\\ndoctrine as it came from the lips of Christ, we\\nfind ourselves in an entirely different region.\\nHe makes no attempt to project the material\\ninto the immaterial. The old elements, how-\\never refined and subtile as to their matter, are\\nnot in themselves to inherit the Kingdom of\\nGod. That which is flesh is flesh. Instead of\\nattaching Immortality to the natural organism,\\nHe introduces a new and original factor which\\nnone of the secular, and few even of the theo-\\nlogical theories, seem to take sufficiently into\\naccount. To Christianity, he that hath the\\nSon of God hath Life, and he that hath not the\\nSon hath not Life.* This, as we take it, de-\\nfines the correspondence which is to bridge the\\ngrave. This is the clue to the nature of the\\nLife that lies at the back of the spiritual organ-\\nism. And this is the true solution of the mys-\\ntery of Eternal Life.\\nThere lies a something at the back of the\\ncorrespondences of the spiritual organisms\\njust as there lies a something at the back of the\\nnatural correspondences. To say that Life is\\na correspondence is only to express the partial\\ntruth. There is something behind. Life man-\\nifests itself in correspondences. But what de-\\ntermines them? The organism exhibits a vari-\\nety of correspondences. What organizes them?\\nAs in the natural, so in the spiritual, there is a\\nPrinciple of Life. We cannot get rid of that\\nterm. However clumsy, however provisional,", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0238.jp2"}, "239": {"fulltext": "ETERNAL LIFE. 227\\nhowever much a mere cloak for ignorance, Sci-\\nence as yet is unable to dispense with the idea\\nof a Principle of Life. We must work with\\nthe word till we get a better. Now that which\\ndetermines the correspondence of the spiritual\\norganism is a Principle of Spiritual Life. It is\\na new and Divine Possession. He that hath\\nthe Son hath Life; conversely, he that hath\\nLife hath the Son. And this indicates at once\\nthe quality and the quantity of the correspond-\\nence which is to bridge the grave. He that\\nhath Life hath the Son. He possesses the\\nSpirit of a son. That spirit is, so to speak,\\norganized within him by the Son. It is the\\nmanifestation of the new nature of which\\nmore anon. The fact to note at present is that\\nthis is not an organic correspondence, but a\\nspiritual correspondence. It comes not from\\ngeneration, but from regeneration. The rela-\\ntion between the spiritual man and his Envi-\\nronment is in theological language, a filial re-\\nlation. With the new Spirit, the filial corres-\\npondence, he knows the Father and this is\\nLife Eternal. This is not only the real rela-\\ntion, but the only possible relation: Neither\\nknoweth any man the Father save the Son,\\nand he to whomsoever the Son w^ill reveal\\nHim.** And this on purely natural grounds.\\nIt takes the Divine to know the Divine but\\nin no more mysterious sense than it takes the\\nhuman to understand the human. The anal-\\nogy, indeed, for the whole field here has been\\nfinely expressed already by Paul: **What\\nman,* he asks, knoweth the things of a man,", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0239.jp2"}, "240": {"fulltext": "228 ETERNAL LIFE.\\nsave the spirit of man which is in him? even so\\nthe things of God knoweth no man, but the\\nSpirit of God. Now we have received, not the\\nspirit of the world, but the Spirit which is of\\nGod: that we might know the things that are\\nfreely given to us of God/\\nIt were idle, such being the quality of the\\nnew relation, to add that this also contains the\\nguarantee of its eternity. Here at last is a\\ncorrespondence which will never cease. Its\\npowers in bridging the grave have been tried.\\nThe correspondence of the spiritual man pos-\\nsesses the supernatural virtues of the Resur-\\nrection and the Life. It is known by formeri\\nexperiment to have survived the changes in\\nthe physical state of the environment, and\\nthose mechanical actions and variations of\\navailable food, which Mr. Herbert Spencer\\ntells us are liable to stop the processes going\\non in the organism. In short, this is a corres-\\npondence which at once satisfies the demands\\nof Science and Religion. In mere quantity it\\nis different from every other correspondence\\nknown. Setting aside everything else in Re-\\nligion, everything adventitious, local and pro-\\nvisional; dissecting in to the bone and marrow\\nwe find this a correspondence which can\\nnever break with an Environment which can\\nnever change. Here is a relation established\\nwith Eternity. The passing years lay no lim-\\niting hand on it. Corruption injures it not. It\\nsurvives Death. It, and it only, will stretch\\nbeyond the grave and be found inviolate\\n1 Cor. ii. 11, 12.", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0240.jp2"}, "241": {"fulltext": "ETERNAL LIFE. 229\\nWhen the moon is old,\\nAnd the stars are cold,\\nAnd the books of the Judgment-day unfold.\\nThe misgiving which will creep sometimes\\nover the brightest faith has already received\\nits expression and its rebuke: Who shall\\nseparate ns from the love of Christ? Shall\\ntribulation, or distress, or persecution, or fam-\\nine, or nakedness, or peril, or sword? Shall\\nthese changes in the physical state of the\\nenvironment which threaten death to the nat-\\nural man destroy the spiritual? Shall death,\\nor life, or angels, or principalities, or powers,\\narrest or tamper with his eternal correspond-\\nences? Nay, in all these things we are more\\nthan conquerors through Him that loved us.\\nFor I am persuaded that neither death, nor\\nlife, nor angels, nor principalities, nor powers,\\nnor things present, nor things to come, nor\\nheight, nor depth, nor any other creature,\\nshall be able to separate us from the love of\\nGod, which is in Christ Jesus our Lord.\\nIt may seem an objection to some that the\\nperfect correspondence should come to man\\nin so extraordinary a way. The earlier stages\\nin the doctrine are promising enough they are\\nentirely in line with Nature. And if Nature\\nhas also furnished the perfect correspond-\\nence demanded for an Eternal Life, the posi-\\ntion might be unassailable. But this sudden\\nreference to a something outside the natural\\nEnvironment destroys the continuity, and dis-\\ncovers a permanent weakness in the whole\\nRom. viii.", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0241.jp2"}, "242": {"fulltext": "230 ETERNAL LIFE.\\ntheory? To which there is a two-fold reply.\\nIn the first place, to go outside what we call\\nNature is not to go outside Environment.\\nNature, the natural Environment, is only a\\npart of Environment. There is another large\\npart which, though some profess to have no\\ncorrespondence with it, is not on that account\\nunreal, or even unnatural. The mental and\\nmoral world is unknown to the plant. But it\\nis real. It cannot be affirmed either that it is\\nunnatural to the plant although it might be\\nsaid that from the point of view of the Vege-\\ntable Kingdom it was supernatural. Things are\\nnatural or supernatural simply according to\\nwhere one stands. Man is supernatural to the\\nmineral; God is supernatural to the man.\\nWhen a mineral is seized upon by the living\\nplant and elevated to the organic kingdom, no\\ntrespass against Nature is committed. It\\nmerely enters a larger Environment, which\\nbefore was supernatural to it, but which now\\nis entirely natural When the heart of a man,\\nagain, is seized upon by the quickening Spirit\\nof God, no further violence is done to natural\\nlaw. It is another case of the inorganic, so\\nto speak, passing into the organic.\\nBut, in the second place, it is complained as\\nif it were an enormity in itself that the spirit-\\nual correspondence should be furnished from\\nthe spiritual world. And to this the answer\\nlies in the sarne direction. Correspondence in\\nany case is the gift of Environment. The\\nnatural Environment gives men their natural\\nfaculties the spiritual affords them their spirit-", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0242.jp2"}, "243": {"fulltext": "ETERNAL LIFE. 231\\ntial faculties. It is natural for the spiritual\\nEnvironment to supply the spiritual faculties\\nit would be quite unnatural for the natural\\nEnvironment to do it. The natural law of Bio-\\ngenesis forbids it the moral fact that the finite\\ncannot comprehend the Infinite is against it;\\nthe spiritual principle that flesh and blood can-\\nnot inherit the kingdom of God renders it ab-\\nsurd. Not, however, that the spiritual facul-\\nties are, as it were, manufactured in the spirit-\\nual world and supplied ready-made to the\\nspiritual organism forced upon it as an exter-\\nnal equipment This certainly is not involved\\nin saying that the spiritual faculties are fur-\\nnished by the spiritual world. Organisms are\\nnot added to by accretion, as in the case of\\nminerals, but by growth. And the spiritual\\nfaculties are organized in the spiritual proto-\\nplasm of the soul, just as other faculties are\\norganized in the protoplasm of the body. The\\nplant is made of materials which have once\\nbeen inorganic. An organizing principle not\\nbelonging to their kingdom lays hold of them\\nand elaborates them until they have correspond-\\nence with the kingdom to which the organiziing\\nprinciple belonged. The original organizing\\nprinciple, if it can be called by this name, was\\nCrystallization; so that we have now a dis-\\ntinctly foreign power organizing in totally\\nnew and higher directions. In the spiritual\\nworld, similarly, we find an organizing prin-\\nciple at work among the materials of the\\nc ^ganic kingdom, performing a further miracle,\\nbut not a different kind of miracle, producing", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0243.jp2"}, "244": {"fulltext": "232 ETERNAL LIFE.\\norganizations of a novel kind, but not by a novel\\nmethod. The second process, in fact, is simply\\nwhat an enlightened evolutionist would have\\nexpected from the first. It marks the natural\\nand legitimate progress of the development.\\nAnd this in the line of the true Evolution not\\nthe linear Evolution, which would look for the\\ndevelopment of the natural man through\\npowers already inherent, as if one were to look\\nto Crystallization to accomplish the develop-\\nment of the mineral into the plant, but that\\nlarger form of Evolution which includes among\\nits factors the double Law of Biogenesis and\\nthe immense further truth that this involves.\\nWhat is further included in this complex cor-\\nrespondence we shall have opportunity to illus-\\ntrate afterwards. Meantime let it be noted\\non what the Christian argument for Immor-\\ntality really rests. It stands upon the pedestal\\non which the theologian rests the whole of his-\\ntorical Christianity the Resurrection of Jesus\\nChrist.\\nIt ought to be placed in the forefront of all\\nChristian teaching that Christ s mission on\\nearth was to give men Life. I am come,\\nHe said, **thatye might have Life, and that ye\\nmight have it more abundantly. And that\\nHe meant literal Life, literal spiritual and\\nEternal Life, is clear from the whole course of\\nHis teaching and acting. To impose a meta-\\nphorical meaning on the commonest word of\\nthe New Testament is to violate every canon\\nof interpretation, and at the same time to\\nVide Conformity to Type, page 279.", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0244.jp2"}, "245": {"fulltext": "ETERNAL LIFE. 233\\ncharge the greatest of teachers with persis-\\ntently mystifying His hearers by an unusual\\nuse of so exact a vehicle for expressing definite\\nthought as the Greek language, and that on the\\nmost momentous subject of which He ever\\nspoke to men. It is a canon of interpretation,\\naccording to Alford, that a figurative sense\\nof words is never admissible except when re-\\nquired by the context. The context, in most\\ncases, is not only directly unfavorable to a\\nfigurative meaning, but in innumerable in-\\nstances in Christ s teaching Life is broadly con-\\ntrasted with Death. In the teaching of the\\napostles, again, we find that, without excep-\\ntion, they accepted the term in its simple lit-\\neral sense. Reuss defines the apostolic belief\\nwith his usual impartiality when and the quo-\\ntation is doubly pertinent here he discovers in\\nthe apostle s conception of Life, first, **the idea\\nof a real existence, an existence such as is\\nproper to God and to the Word an imperish-\\nable existence that is to say, not subject to\\nthe vicissitudes and imperfections of the finite\\nworld. This primary idea is repeatedly ex-\\npressed, at least in a negative form it leads to\\na doctrine of immortality, or, to speak more\\ncorrectly, of life, far surpassing any that had\\nbeen expressed in the formulas of the current\\nphilosophy or theology, and resting upon pre-\\nmises and conceptions altogether different. In\\nfact, it can dispense both with the philoso-\\nphical thesis of the immateriality or indestruc-\\ntibilityof the human soul, and with the theo\\nlogical thesis of a miraculous corporeal recon-\\n16 Natural Law", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0245.jp2"}, "246": {"fulltext": "234 ETERNAL LIFE.\\nstruction of our person; thesis, the first of\\nwhich is altogether foreign to the religion of\\nthe Bible, and the second absolutely opposed\\nto reason/ Second, the idea of life, as it is\\nconceived in this system, implies the idea of a\\npower, an operation, a communication, since\\nthis life no longer remains, so to speak, latent\\nor passive in God and in the Word, but through\\nthem reaches the believer. It is not a mental\\nsomnolent thing; it is not a plant without\\nfruit; it is a germ which is to find fullest de-\\nvelopment.\\nIf we are asked to define more clearly what\\nis meant by this mysterious endowment of\\nLife, we again hand over the difficulty to Sci-\\nence. When Science can define the Natural\\nLife and the Physical Force we may hope for\\nfurther clearness on the nature and action of\\nthe Spiritual Powers. The effort to detect\\nthe living Spirit must be at least as idle as the\\nattempt to subject protoplasm to microscopic\\nexamination in the hope of discovering Life.\\nWe are warned, also, not to expect too much.\\nThou canst not tell whence it cometh or\\nwhither it goeth. This being its quality,\\nwhen the Spiritual Life is discovered in the\\nlaboratory it will possibly be time to give it up\\naltogether. It may say, as Socrates of his soul,\\nYou may bury me if you can catch me.\\nScience never corroborates a spiritual truth\\nwithout illuminating it. The threshold of\\nEternity is a place where many shadows meet.\\nHistory of Christian Theology in the Apostolic Age, vol.\\nii. p. 496.", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0246.jp2"}, "247": {"fulltext": "ETERNAL LIFE. 235\\nAnd the light of Science here, where every-\\nthing is so dark, is welcome a thousand times.\\nMany men would be religious if they knew\\nwhere to begin many would be more religious\\nif they were sure where it would end. It is\\nnot indifference that keeps some men from\\nGod, but ignorance. Good Master, what\\nmust I do to inherit Eternal Life? is still the\\ndeepest question of the age. What is Reli-\\ngion? What am I to believe? What seek with\\nall my heart and soul and mind? this is the\\nimperious question sent up to consciousness\\nfrom the depths to being in all earnest hours\\nsent down again, alas, with many of us, time\\nafter time, unanswered. Into all our thought\\nand work and reading this question pursues us.\\nBut the theories are rejected one by one; the\\ngreat books are returned sadly to their shelves,\\nthe years pass, and the problem remains un-\\nsolved. The confusion of tongues here is ter-\\nrible. Every day a new authority announces\\nhimself. Poets, philosophers, preachers try\\ntheir hand on us in turn. New prophets arise,\\nand beseech us for our soul s sake to give ear\\nto them at last in an hour of inspiration they\\nhave discovered the final truth. Yet the doc-\\ntrine of yesterday is challenged by a fresh phi-\\nlosophy to-day; and the creed of to-day will\\nfall in turn before the criticism of to-morrow.\\nIncrease of knowledge increaseth sorrow. And\\nat length the conflicting truths, like the beams\\nof light in the laboratory experiment, combine\\nin the mind to make total darkness.\\nBut here are two outstandino^ authorities", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0247.jp2"}, "248": {"fulltext": "236 ETERNAL LIFE.\\nagreed not men, not philosphers, not creeds.\\nHere is the voice of God and the voice of\\nNature. I cannot be wrong if I listen to\\nthem. Sometimes when uncertain of a voice\\nfrom its very loudness, we catch the missing\\nsyllable in the echo. In God and Nature we\\nhave Voice and Echo. When I hear both, I\\nam assured. My sense of hearing does not be-\\ntray me twice. I recognize the Voice in the\\nEcho, the Echo makes me certain of the Voice\\nI listen and I know. The question of a Future\\nLife is a biological question. Nature may be\\nsilent on other problems of Religion but here\\nshe has a right to speak. The whole confusion\\naround the doctrine of Eternal Life has arisen\\nfrom making it a question of Philosophy. We\\nshall do ill to refuse a hearing to any specula-\\ntion of Philosophy; the ethical relations here\\nespecially are intimate and real. But in the\\nfirst instance Eternal Life, as a question of\\nLife, is a problem for Biology. The soul is a\\nliving organism. And for any question as to\\nthe soul s Life we must appeal to Life-science.\\nAnd what does the Life-science teach? That if\\nI am to inherit Eternal Life, I must cultivate\\na correspondence with the Eternal. This is a\\nsimple proposition, for Nature is always sim-\\nple. I take this proposition, and leaving Na-\\nture, proceed to fill it in. I search everywhere\\nfor a clue to the Eternal. I ransack literature\\nfor a definition of a correspondence between\\nman and God. Obviously that can only come\\nfrom one source. And the analogies of Sci-\\nence permit us to ^pply to it. All knowledge", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0248.jp2"}, "249": {"fulltext": "ETERNAL LIFE. 237\\nlies in Environment. When I want to know\\nabout minerals I go to minerals. When I want\\nto know about flowers I go to flowers. And\\nthey tell me. In their own way they speak to\\nme, each in its own way, and each for itself\\nnot the mineral for the flower, which is impos-\\nsible, nor the flower for the mineral, which is\\nalso impossible. So if I want to know about\\nMan, I go to his part of the Environment.\\nAnd he tells me about himself not as the plant\\nor the mineral, for he is neither, but in his own\\nway. And if I want to know about God, I go\\nto his part of the Environment, And He tells\\nme about Himself, not as a Man, for He is not\\nMan, but in His own way. And just as natu-\\nrally as the flower and the mineral and the\\nMan, each in their own way, tell me about\\nthemselves, He tells me about Himself. He\\nvery strangely condescends indeed in making\\nthings plain to me, actually assuming for a\\ntime the Form of a Man that I at my poor level\\nmay better see Him. This is my opportunity\\nto know Him. This incarnation is God mak-\\ning Himself accessible to human thought God\\nopening to man the possibility of correspond-\\nence through Jesus Christ. And this corre-\\nspondence and this Environment are those I\\nseek. He Himself assures me, This is Life\\nEternal, that they might know Thee, the only\\ntrue God, and Jesus Christ whom thou hast\\nsent. Do I not now discern the deeper mean-\\ning in **Jesus Christ whom Thou hast sent\\nDo I not better understand with what vision\\nand rapture the profoundest of the disciples", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0249.jp2"}, "250": {"fulltext": "238 ETERNAL LIFE.\\nexclaims, The Son of God is come, and hath\\ngiven us an understanding that we might know\\nHim that is true\\nHaving opened correspondence with the\\nEternal Environment, the subsequent stages\\nare in the line of all other normal development.\\nWe have but to continue, to deepen, to extend,\\nand to enrich the correspondence that has been\\nbegun. And we shall soon find to our surprise\\nthat this is accompanied by another and paral-\\nlel process. The action is not all upon our side.\\nThe Environment also will be found to corre-\\nspond. The influence of Environment is one\\nof the greatest and most substantial of modern\\nbiological doctrines. Of the power of Environ-\\nment to form or transform organisms, of its\\nability to develop or suppress functions, of its\\npotency in determining growth, and generally\\nof its immense influence in Evolution, there is\\nno need now to speak. But Environment is\\nnow acknowledged to be one of the most po-\\ntent factors in the Evolution of Life. The\\ninfluence of Environment too seems to increase\\nrather than diminish as we approach the higher\\nforms of being. The highest forms are the\\nmost mobile their capacity of change is the\\ngreatest; they are, in short, most easily acted\\non by Environment. And not only are the\\nhighest organisms the most mobile, but the\\nhighest parts of the highest organisms are more\\nmobile than the lower. Environment can do\\nlittle, comparatively, in the direction of induc-\\ning variation in the body of a child; but how\\nI John, V. 20.", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0250.jp2"}, "251": {"fulltext": "ETERNAL LIFE. 239\\nplastic is its mind How infinitely sensitive is\\nits soul How infallibly can it be turned to\\nmusic or to dissonance by the moral harmony\\nor discord of its outward lot How decisively\\nindeed are we not all formed and moulded,\\nmade or unmade, by external circumstances I\\nMight we not all confess with Ulysses,\\nI am a part of all that I have met*\\nMuch more, then, shall we look for the influ-\\nence of Environment on the spiritual nature of\\nhim who has opened correspondence with\\nGod. Reaching out his eager and quickened\\nfaculties to the spiritual world around him,\\nshall he not become spiritual? In vital contact\\nwith Holiness, shall he not become holy?\\nBreathing now an atmosphere of ineffable\\nPurity, shall he miss becoming pure? Walk-\\ning with God from day to day, shall he fail to\\nbe taught of God?\\nGrowth in grace is sometimes described as a\\nstrange, mystical, and unintelligible process.\\nIt is mystical, but neither strange nor unintel-\\nligible. It proceeds according to Natural Law,\\nand the leading factor in sanctification is Influ-\\nence of Environment. The possibility of it\\ndepends upon the mobility of the organism;\\nthe result, on the extent and frequency of cer-\\ntain correspondences. These facts insensibly\\nlead on to a further suggestion. Is it not pos-\\nsible that these biological truths may carry\\nwith them the clue to a still profounder phi-\\nlosophy even that of Regeneration?\\nEvolutionists tell us that by the influence of", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0251.jp2"}, "252": {"fulltext": "240 ETERNAL LIFE.\\nenvironment certain aquatic animals have be-\\ncome adapted to a terrestrial mode of life.\\nBreathing normally by gills, as the result and\\nreward of a continued effort carried on from\\ngeneration to generation to inspire the air of\\nheaven direct, they have slowly acquired the\\nlung-function. In the young organism, true\\nto the ancestral type, the gill still persists as\\nin the tadpole of the common frog. But as\\nmaturity approaches the true lung appears; the\\ngill gradually transfers its task to the higher\\norgan. It then becomes a trophied and disap-\\npears, and finally respiration in the adult is\\nconducted by lungs alone.* We may be far, in\\nthe meantime, from saying that this is proved.\\nIt is for those who accept it to deny the justice\\nof the spiritual analogy. Is religion to them\\nunscientific in its doctrine of Regeneration?\\nWill the evolutionist who admits the regenera-\\ntion of the frog under the modifying influence\\nof a continued correspondence with a new en-\\nvironment, care to question the possibility of\\nthe soul acquiring such a faculty as that of\\nPrayer, the marvelous breathing-function of\\nthe new creature, when in contact with the at-\\nmosphere of a besetting God? Is the change\\nfrom the earthly to the heavenly more mysteri-\\nous than the change from the aquatic to the\\nterrestrial mode of life? Is Evolution to stop\\nwith the organic? If it be objected that it has\\ntaken ages to perfect the function in the\\nVide also the remarkable experiments of Fraulein v.\\nChauvin on the Transformation of the Mexican Axolotl into\\nAmblystoms.\u00e2\u0080\u0094 Weismann s Studies in the Theory of Descent,\\nvol. ii. pt. iii.", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0252.jp2"}, "253": {"fulltext": "ETERNAL LIFE. 241\\nbatrachian, the reply is, that it will take ages\\nto perfect the function in the Christian. For\\nevery thousand years the natural evolution will\\nallow for the development of its organism, the\\nHigher Biology will grant its product millions.\\nWe have, indeed, spoken of the spiritual cor-\\nrespondence as already perfect but it is per-\\nfect only as the bud is perfect. It doth not\\nyet appear what it shall be, any more than it\\nappeared a million years ago what the evolv-\\ning batrahian would be.\\nBviX to return. We have been dealing with\\nthe scientific aspects of communion with God.\\nInsensibly, from quantity we have been led to\\nspeak of quality. And enough has now been\\nadvanced to indicate generally the nature of\\nthat correspondence with which is necessarily\\nassociated Eternal Life. There remains but\\none or two details to which we must lastly, and\\nvery briefly, address ourselves.\\nThe quality of everlastingness belongs, as\\nwe have seen, to a single correspondence, or\\nrather to a single set of correspondences. But\\nit is apparent that before this correspondence\\ncan take full and final effect a further process\\nis necessary. By some means it must be sep-\\narated from all the other correspondences of the\\norganism which do not share its peculiar qual-\\nity. In this life it is restrained by these othef\\ncorrespondences. They may contribute to it,\\nor hinder it; but they are essentially of a dif-\\nferent order. They belong not to Eternity,\\nbut to Time, and to this present world and,\\nunless some provision is made for dealing with\\n16", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0253.jp2"}, "254": {"fulltext": "242 ETERNAL LIFE.\\nthem, they will detain the aspirings organism\\nin this present world till Time is ended. Of\\ncourse, in a sense, all that belongs to Time\\nbelongs also to Eternity but these lower corre-\\nspondences are in their nature unfitted for an\\nEternal Life. Even if they were perfect in\\ntheir relation to their Environment, they would\\nstill not be Eternal. However opposed, appar-\\nently, to the scientific definition of Eternal\\nLife, it is yet true that perfect correspondence\\nwith Environment is not Eternal Life. A very\\nimportant word in the complete definition is,\\nin this sentence, omitted. On that word it has\\nnot been necessary hitherto, and for obvious\\nreasons to place any emphasis, but when we\\ncome to deal with false pretenders to Immor-\\ntality we must return to it. Were the defini-\\ntion complete as it stands, it might, with the\\npermission of the psycho-physiologist, guaran-\\ntee the Immortality of every living thing. In\\nthe dog, for instance, the material framework\\ngiving way at death might leave the released\\ncanine spirits still free to inhabit the old En-\\nvironment. And so with every creature which\\nhad ever established a conscious relation with\\nsurrounding things. Now the difficulty in\\nframing a theory of Eternal Life has been to\\nconstruct one which will exclude the brute cre-\\nation, drawing the line rigidly at man, or at\\nleast somewhere within the human race. Not\\nthat we need object to the Immortality of the\\ndog, or of the whole inferior creation. Nor\\nthat we need refuse a place to any intelligible\\nspeculation which would people the earth to-", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0254.jp2"}, "255": {"fulltext": "ETERNAL LIFE. 243\\nday with the invisible forms of all things that\\nhave ever lived. Only we still insist that this\\nis not Eternal Life. And why? Because their\\nEnvironment is not Eternal. Their corre-\\nspondence, however firmly established, is estab-\\nlished with that which shall pass away. An\\nEternal Life demands an Eternal Environ-\\nment.\\nThe demand for a perfect Environment as\\nwell as for a perfect correspondence is less\\nclear in Mr. Herbert Spencer s definition than\\nit might be. But it is an essential factor. An\\norganism might remain true to its Environ-\\nment, but what if the Environment played it\\nfalse? If the organism possessed the power to\\nchange, it could adapt itself to successive\\nchanges in the Environment. And if this were\\nguaranteed we should also have the conditions\\nfor Eternal Life fulfilled. But what if the\\nEnvironment passed away altogether? What\\nif the earth swept suddenly into the sun? This\\nis a change of Environment against which\\nthere could be no precaution and for which\\nthere could be as little provision. With a\\nchanging Environment even, there must\\nalways remain the dread and possibility of a\\nfalling out of correspondence. At the best,\\nLife would be uncertain. But with a change-\\nless Environment such as that possessed by\\nthe spiritual organism the perpetuity of the\\ncorrespondence, so far as the external relation\\nis concerned, is guaranteed. This quality of\\npermanence in the Environment distinguishes\\nthe religious relation from every other. Why", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0255.jp2"}, "256": {"fulltext": "244 ETERNAL LIFE.\\nshould not the musician s life be an Eternal\\nLife? Because, for one thing, the musical\\nworld, the Environment with which he corre-\\nsponds, is not eternal. Even if his correspond-\\nence in itself could last eternally, the environ-\\ning material things with which he corresponds\\nmust pass away. His soul might last forever\\nbut not his violin. So the man of the world\\nmight last forever\u00e2\u0080\u0094 -but not the world. His\\nEnvironment is not eternal nor are even his\\ncorrespondences the world passeth away and\\nthe lust thereof.\\nWe find then that man, or the spiritual man,\\nis equipped with two sets of correspondences.\\nOne set possesses the quality of everlasting-\\nness, the other is temporal. But unless these\\nare separated by some means the temporal will\\ncontinue to impair and hinder the eternal.\\nThe final preparation, therefore, for the inher-\\niting of Eternal Life must consist in the aban-\\ndonment of the non-eternal elements. These\\nmust be unloosed and dissociated from the\\nhigher elements. And this is effected by a\\nclosing catastrophe Death.\\nDeath ensues because certain relations in the\\norganism are not adjusted to certain relations\\nin the Environment. There will come a time\\nin each history when the imperfect correspond-\\nences of the organism will betray themselves\\nby a failure to compass some necessary adjust-\\nment. This is why Death is associated with\\nImperfection. Death is the necessary result\\nof Imperfection, and the necessary end of it.\\nImperfect correspondence gives imperfect and", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0256.jp2"}, "257": {"fulltext": "ETERNAL LIFE. 245\\nuncertain Life. Perfect correspondence,*\\non the other hand, according* to Mr, Herbert\\nSpencer, would be perfect life. To abolish\\nDeath, therefore, all that would be necessary\\nwould be to abolish Imperfection. But it is\\nthe claim of Christianity that it can abolish\\nDeath. And it is significant to notice that\\nit does so by meeting this very demand of\\nScience it abolishes Imperfection.\\nThe part of the organism which begins to\\nget out of correspondence with the Organic\\nEnvironment is the only part which is in vital\\ncorrespondence with it. Though a fatal dis-\\nadvantage to the natural man to be thrown out\\nof correspondence with this Environment, it is\\nof inestimable importance to the spiritual\\nman. For so long as it is maintained the way\\nis barred for a further Evolution. And hence\\nthe condition necessary for the further Evolu-\\ntion is that the spiritual be released from the\\nnatural. That is to say, the condition of the\\nfurther Evolution is Death. Mors janua VitcB,\\ntherefore, becomes a scientific formula. Death,\\nbeing the final sifting of all the correspond-\\nences, is the indispensable factor of the higher\\nLife. In the language of Science, not less\\nthan of Scripture, To die is gain.\\nThe sifting of the correspondences is done\\nby Nature. This is its last and greatest con-\\ntribution to mankind. Over the mouth of the\\ngrave the perfect and the imperfect submit to\\ntheir final separation. Each goes to its own", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0257.jp2"}, "258": {"fulltext": "246 ETERNAL LIFE.\\nearth to earth, ashes to ashes, dust to dust,\\nSpirit to Spirit. The dust shall return -to the\\nearth as it was; and the Spirit shall return\\nunto God who gave it.", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0258.jp2"}, "259": {"fulltext": "ENVIRONMENT.\\n247", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0259.jp2"}, "260": {"fulltext": "**When I talked with an ardent missionary and\\npointed out to him that his creed found no support in\\nmy experience, he replied: It is not so in your experi-\\nence, but is so in the other world. I answer: Other\\nworld There is no other world. God is one and om-\\nnipresent here or nowhere is the whole fact.\\nEmerson.\\n248", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0260.jp2"}, "261": {"fulltext": "ENVIRONMENT.\\nYe are complete in Him. Paul.\\nWhatever amount of power an organism expends\\nin any shape is the correlate and equivalent of a power\\nthat was taken into it from without. Herbert Spencer.\\nStudents of Biography will observe that in\\nall well-written Lives attention is concentrated\\nfor the first few chapters upon two points.\\nWe are first introduced to the family to which\\nthe subject of memoir belonged. The grand-\\nparents, or even the more remote ancestors are\\nbriefly sketched and their chief characteristics\\nbrought prominently into view. Then the\\nparents themselves are photographed in detail.\\nTheir appearance and physique, their charac-\\nter, their disposition, their mental qualities,\\nare set before us in a critical analysis. And\\nfinally we are asked to observe how much the\\nfather and the mother respectively have trans-\\nmitted of their peculiar nature to their off-\\nspring. How faithfully the ancestral lines\\nhave met in the latest product, how mysteri-\\nously the joint characteristics of body and\\nmind have blended, and how unexpected yet\\nhow entirely natural a recombination is the re-\\nsult these points are elaborated with cumula-\\ntive effect until we realize at last how little we\\n249", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0261.jp2"}, "262": {"fulltext": "*250 ENVIRONMENT.\\nare dealing with an independent unit, how\\nmuch with a survival and reorganization of\\nwhat seemed buried in the grave.\\nIn the second place, we are invited to con-\\nsider more external influences schools and\\nschoolmasters, neighbors, home, pecuniary cir-\\ncumstances, scenery, and, by and by, the re-\\nligious and political atmosphere of the time.\\nThese also we are assured have played their\\npart in making the individual what he is.\\nWe can estimate these early influences in any\\nparticular case with but small imagination if\\nwe fail to see how powerfully they also have\\nmoulded mind and character, and in what\\nsubtle ways they have determined the course\\nof the future life.\\nThis two-fold relation of the individual, first,\\nto his parents, and second, to his circum-\\nstances, is not peculiar to human beings.,\\nThese two factors are responsible for making\\nall living organisms what they are. When a\\nnaturalist attempts to unfold the life-history of\\nany animal, he proceeds precisely on these\\nsame lines. Biography is really a branch of\\nNatural History; and the biographer who dis-\\ncusses his hero as the resultant of these two\\ntendencies, follows the scientific method as rig-\\nidly as Mr. .Darwin in studying Animals and\\nPlants under Domestication.\\nMr. Darwin, following Weismann, long ago\\npointed out that there are two main factors in\\nall Evolution the nature of the organism and\\nthe nature of the conditions. We have chosen\\nour illustration from the highest or human", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0262.jp2"}, "263": {"fulltext": "ENVIRONMENT. 251\\nSpecies in order to define the meaning of these\\nfactors in the clearest way but it must be re-\\nmembered that the development of man under\\nthese directive influences is essentially the\\nsame as that of any other organism in the\\nhands of Nature. We are dealing therefore\\nwith universal Law. It will still further serve\\nto complete the conception of the general prin-\\nciple if we now substitute for the casual phrases\\nby which the factors have been described, the\\nmore accurate terminology of Science. Thus\\nwhat Biography describes as parental influ-\\nences, Biology would speak of as Heredity\\nand all that is involved in the second factor\\nthe action of external circumstances and sur-\\nroundings the naturalist would include under\\nthe single term Environment. These two.\\nHeredity and Environment, are the master-\\ninfluences of the organic world. These have\\nmade all of us what we are. These forces are\\nstill ceaselessly playing upon all our lives.\\nAnd he who truly understands these influences;\\nhe who has decided how much to allow to each;\\nhe who can regulate new forces as they arise, f\\nor adjust them to the old, so directing them as\\nat one moment to make them co-operate, at\\nanother to counteract one another, understands j\\nthe rationale of personal development. To\\nseize continuously the opportunity of more j\\nand more perfect adjustment to better and\\nhigher conditions, to balance some inward evil\\nwith some purer influence acting from with-\\nout, in a word, to make our Environment at\\nthe same time that it is making us, these are", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0263.jp2"}, "264": {"fulltext": "252 ENVIRONMENT.\\nthe secrets of a well-ordered and successful\\nlife.\\nIn the spiritual world, also, the subtle influ-\\nences which form and transform the soul are\\nHeredity and Environment. And here espe-\\ncially where all is invisible, where much that\\nwe feel to be real is yet so ill-defi.ned, it be-\\ncomes of vital practical moment to clarify the\\natmosphere as far as possible with conceptions\\nborrowed from the natural life. Few things\\nare less understood than the conditions of the\\nspiritual life. The distressing incompetence\\nof which most of us are conscious in trying to\\nwork out our spiritual experience is due per-\\nhaps less to the diseased will w^hich we com-\\nmonly blame for it than to imperfect know-\\nledge of the right conditions. It does not occur\\nto us how natural the spiritual is. We still\\nstrive for some strange transcendent thing;\\nwe seek to promote life by methods as unnat-\\nural as they prove unsuccessful and only the\\nutter incomprehensibility of the whole region\\nprevents us seeing fully what we already\\nhalf-suspect how completely we are missing\\nthe road. Living in the spiritual world, never-\\ntheless, is just as simple as living in the natural\\nworld and it is the same kind of simplicity.\\nIt is the same kind of simplicity, for it is the\\nsame kind of world there are not two kinds of\\nworlds. The conditions of life in the one are\\nthe conditions of life in the other. And till\\nthese conditions are sensibly grasped, as the\\nconditions of all life, it is impossible that the\\npersonal effort after the highest life should be", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0264.jp2"}, "265": {"fulltext": "ENVIRONMENT. 263\\nother than a blind strng-gle carried on in fruit-\\nless sorrow and humiliation.\\nOf these two universal factors, Heredity and\\nEnvironment, it is unnecessary to balance the\\nrelative importance here. The main influence,\\nunquestionably, must be assigned to the\\nformer. In practice, however, and for an\\nobvious reason, we are chiefly concerned with\\nthe latter. What Heredity has to do for us is\\ndetermined outside ourselves. No man can\\nselect his own parents. But every man to y\\nsome extent can choose his own Environment.\\nHis relation to it, however largely determined\\nby Heredity in the first instance, is always\\nopen to alteration. And so great is his con-\\ntrol over Environment and so radical its influ-\\nence over him, that he can so direct it as either\\nto undo, modify, perpetuate or intensify the\\nearlier hereditary influences within certain\\nlimits. But the aspects of Environment which\\nwe have now to consider do not involve us in\\nquestions of such complexity. In what high\\nand m.ystical sense, also. Heredity applies to\\nthe spiritual organism we need not just now\\ninquire. In the simpler relations of the more\\nexternal factor we shall find a large and fruit-\\nful field for study.\\nThe Influence of Environment may be\\ninvestigated in two main aspects. First, one\\nmight discuss the modern and very interesting\\nquestion as to the power of Environment to\\ninduce w^hat is known to recent science as Var-\\niation. A change in the surroundings of any\\nanimal, it is now well-known, can so react", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0265.jp2"}, "266": {"fulltext": "254 ENVIRONMENT.\\nUpon it as to cause it to change. By the\\nattempt, conscious or unconscious, to adjust\\nitself to the new conditions, a true physiolog-\\nical change is gradually wrought within the\\norganism. Hunter, for example, in a classical\\nexperiment, so changed the Environment of a\\nsea-gull by keeping it in captivity that it could\\nonly secure a grain diet. The effect was to\\nmodify the stomach of the bird, normally\\nadapted to a fish diet, until in time it came to\\nresemble in structure the gizzard of an ordi-\\nnary grain-feeder such as the pigeon. Holm-\\ngren again reversed this experiment by feed-\\ning pigeons for a lengthened period on a meat-\\ndiet, with the result that the gizzard became\\ntransformed into the carnivorous stomach.\\nMr. Alfred Russel Wallace mentions the case\\nof a Brazilian parrot which changes its color\\nfrom green to red or yellow when fed on the\\nfat of certain fishes. Not only changes of\\nfood, however, but changes of climate and of\\ntemperature, changes in surrounding organ-\\nisms, in the case of marine animals even\\nchanges of pressure, of ocean currents, of light,\\nand many other circumstances, are known to\\nexert a powerful modifying influence upon liv-\\ning organisms. These relations are still being\\nworked out in many directions, but the influ-\\nence of Environment as a prime factor in Vari-\\nation is now a recognized doctrine of science.*\\n*Vide Karl Semper s The Natural Conditions of Existence\\nas they affect Animal Life; Wallace s Tropical Nature;\\nWeismann s Studies in the Theory of Descent; Darwin s\\nAnimals and Plants under Domestication.", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0266.jp2"}, "267": {"fulltext": "ENVIRONMENT. 255\\nEven the popular mind has been struck with\\nthe curious adaptation of nearly all animals to\\ntheir habitat, for example in the matter of\\ncolor. The sandy hue of the sole and flounder,\\nthe white of the polar bear with its suggestion\\nof Arctic snows, the stripes of the Bengal tiger\\nas if the actual reeds of its native jungle had\\nnature-printed themselves on its hide these\\nand a hundred others which will occur to every\\none, are marked instances of adaptation to\\nEnvironment, induced by Natural Selection or\\notherwise, for the purpose, obviously in these\\ncases at least, of protection.\\nTo continue the investigation of the modify-\\ning action of Environment into the moral and\\nspiritual spheres, would be to open a fascinat-\\ning and suggestive inquiry. One might show\\nhow the moral man is acted upon and changed\\ncontinuously by the influences, secret and open,\\nof his surroundings, by the tone of society, by\\nthe company he keeps, by his occupation, by\\nthe books he reads, by Nature, by all, in short,\\nthat constitutes the habitual atmosphere of his\\nthoughts and the little world of his daily choice.\\nOr one might go deeper still and prove how\\nthe spiritual life also is modified from outside\\nsources its health or disease, its growth or\\ndecay, all its changes for better or for worse\\nbeing determined by the varying and successive\\ncircumstances in which the religious habits are\\ncultivated. But we must rather transfer our\\nattention to a second aspect of Environment,\\nnot perhaps so fascinating but yet moro import-\\nant.", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0267.jp2"}, "268": {"fulltext": "256 ENVIRONMENT.\\nSo much of the modern discussion of Envi-\\nronment revolves round the mere question of\\nVariation that one is apt to overlook a previ-\\nous question. Environment as a factor in life\\nis not exhausted when we have realized its\\nmodifying influence. Its significance is\\nscarcely touched. The great function of Envi-\\nronment is not to modify but to sustain. In\\nsustaining life, it is true, it modifies. But the\\nlatter influence is incidental, the former essen-\\ntial. Our Environment is that in which we live\\nand move and have our being. Without it we\\nshould neither live nor move nor have any\\nbeing. In the organism lies the principle of\\nlife in the Environment are the conditions of\\nlife. Without the fulfilment of these condi-\\ntions, which are wholly supplied by Environ-\\nment, there can be no life. And organism in\\nitself is but a part. Nature is its complement.\\nAlone, cut off from its surroundings, it is not.\\nAlone, cut off from my surroundings, I am not\\nphysically, I am not. I am, only as I am\\nsustained. I continue only as I receive. My\\nEnvironment may modify me, but it has first\\nto keep me. And all the time its secret trans-\\nforming power is indirectly moulding body and\\nmind it is directly active in the more open task\\nof ministering to my myriad wants and from\\nhour to hour sustaining life itself.\\nTo understand the sustaining influence of\\nEnvironment in the animal world, one has\\nonly to recall what the biologist terms the\\nextrinsic or subsidiary conditions of vitality.\\nEvery living thing normally requires for its", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0268.jp2"}, "269": {"fulltext": "ENVIRONMENT. 257\\ndevelopment an Environment containing air,\\nlight, heat, and water. In addition to these, if\\nvitality is to be prolonged for any length of\\ntime, and if it is to be accompanied with growth\\nand the expenditure of energy, there must be a\\nconstant supply of food. When we remember\\nhow indispensable food is to growth and work,\\nand when we further bear in mind that the\\nfood-supply is solely contributed by the Envir-\\nonment, we shall realize at once the meaning\\nand the truth of the proposition that without\\nEnvironment there can be no life. Seventy\\nper cent, at least of the human body is made\\nof pure water, the rest of gases and earths.\\nThese have all come from Environment.\\nThrough the secret pores of the skin two\\npounds of water are exhaled daily from every\\nhealthy adult. The supply is kept up by\\nEnvironment. The Environment is really an\\nunappropriated part of ourselves. Definite\\nportions are continuously abstracted from it\\nand added to the organism. And so long as\\nthe organism continues to grow, act, think,\\nspeak, work, or perform any other function\\ndemanding a supply of energy, there is a con-\\nstant simultaneous, and proportionate drain\\nupon its surroundings.\\nThis is a truth in the physical, and therefore\\nin the spiritual, world of so great importance\\nthat we shall not mis-spend time if we follow\\nit, for further confirmnation, into another\\ndepartment of nature. Its significance in\\nBiology is self-evident let us appeal to Chem-\\nistry.\\n17 Natural Law", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0269.jp2"}, "270": {"fulltext": "258 ENVIRONMENT.\\nWhen a piece of coal is thrown on a fire, we\\nsay that it will radiate into the room a certain\\nquantity of heat. This heat, in the popular\\nconception, is supposed to reside in the coal\\nand to be set free during the process of com-\\nbustion. In reality, however, the heat energy\\nis only in part contained in the coal. It is con-\\ntained just as truly in the coal s Environment\\nthat is to say, in the oxygen of the air. The\\natoms of carbon which compose the coal have a\\npowerful affinity for the oxygen of the air.\\nWhenever they are made to approach within a\\ncertain distance of one another, by the initial\\napplication of heat, they rush together with\\ninconceivable velocity. The heat which\\nappears at this moment, comes neither from\\nthe carbon alone, nor from the oxygen alone.\\nThese two substances are really inconsum-\\nable, and continue to exist, after they meet in\\na combined form, as carbonic acid gas. The\\nheat is due to the energy developed by the\\nchemical embrace, the precipitate rushing\\ntogether of the molecules of -carbon and the\\nmolecules of oxygen. It comes, therefore,\\npartly from the coal and partly from the\\nEnvironment. Coal alone never could produce\\nheat, neither alone could Environment. The\\ntwo are mutually dependent. And although in\\nnearly all the arts we credit everything to the\\nsubstance which we can weigh and handle, it is\\ncertain that in most cases the larger debt is\\ndue to an invisible Environment.\\nThis is one of those great commonplaces\\nwhich slip out of general reckoning by reason", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0270.jp2"}, "271": {"fulltext": "ENVIRONMENT. 259\\nof their very largeness and simplicity. How\\nprofound, nevertheless, are the issues which\\nhang on this elementary truth, we shall dis-\\ncover immediately. Nothing in this age is\\nmore needed in every department of knowl-\\nedge than the rejuvenescence of the common-\\nplace. In the spiritual world, especially, he N^\\nwill be wise who courts acquaintance with the\\nmost ordinary and transparent facts of Nature\\nand in laying the foundations for a religious\\nlife he will make no unworthy beginning who\\ncarries with him an impressive sense of so a^\\nobvious a truth as that without Environment\\nthere can be no life.\\nFor what does this amount to in the spiritual\\nworld? Is it not merely the scientific re-state-\\nment of the reiterated aphorism of Christ,\\nWithout Me ve can do nothing-? There is\\nin the spiritual organism a principle of life;\\nbut that is not self-existent. It requires a\\nsecond factor, a something in which to live\\nand move and have its being, an Environment.\\nWithout this it cannot live or move or have\\nany being. Without Environment the soul is\\nas the carbon without the oxygen, as the fish\\nwithout the water, as the animal frame with-\\nout the extrinsic conditions of vitality.\\nAnd what is the spiritual Environment? It\\nis God. Without this, therefore, there is no\\nlife, no thought, no energy, nothing with-\\nout Me ye can do nothing.\\nThe cardinal error in the religious life is to\\nattempt to live without an Environment.\\nSpiritual experience occupies itself, not too", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0271.jp2"}, "272": {"fulltext": "260 ENVIRONMENT.\\nmuch, but too exclusively, with one factor\\nthe soul. We delight in dissecting this much\\ntortured faculty, from time to time, in search\\nof a certain something which we call our faith\\nforgetting that faith is but an attitude, an\\nempty hand for grasping an environing Pres-\\nence. And when we feel the need of a power\\nby which to overcome the world, how often do\\nwe not seek to generate it within ourselves by\\nsome forced process, some fresh girding of the\\nwill, some strained activity which only leaves\\nthe soul in further exhaustion? To examine\\nourselves good; but useless unless we also\\nexamine Environment. To bewail our weak-\\nness is right, but not remedial. The cause\\nmust be investigated as well as the result.\\nAnd yet, because we never see the other half\\nof the problem, our failures even fail to instruct\\nus. After each new collapse we begin our life\\nanew, but on the old conditions; and the\\nattempt ends as usual in the repetition in the\\ncircumstances the inevitable repetition of the\\nold disaster. Not that at times we do not\\nobtain glimpses of the true state of the case.\\nAfter seasons of much discouragement, with\\nthe sore sense upon us of our abject feebleness,\\nwe do confer with ourselves, insisting for the\\nthousandth time, **My soul, wait thou only\\nupon God. But, the lesson is soon forgotten.\\nThe strength supplied we speedily credit to\\nour own achievement; and even the temporary\\nsuccess is mistaken for a symptom of improved\\ninward vitality. Once more we become self-\\nexistent. Once more we go on living without", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0272.jp2"}, "273": {"fulltext": "ENVIRONMENT. 261\\nan Environment And once more, after days\\nof wasting without repairing, of spending with-\\nout replenishing, we begin to perish with\\nhunger, only returning to God again, as a last\\nresort, when we have reached starvation point.\\nNow why do we do this? Why do we seek\\nto breathe without an atmosphere, to drink\\nwithout a well? Why this unscientific attempt\\nto sustain life for weeks at a time without an\\nEnvironment? It is because we have never\\ntruly seen the necessity for an Environment.\\nWe have not been working with a principle.\\nWe are told to wait only upon God, but we do\\nnot know why. It has never been as clear to us\\nthat without God the soul will die as that with-\\nout food the body will perish. In short, we\\nhave never comprehended the doctrine of the\\nPersistence of Force. Instead of being content\\nto transform energy we have tried to create it.\\nThe Law of Nature here is as clear as Science\\ncan make it. In the words of Mr. Herbert\\nSpencer, *It is a corollary from that primor-\\ndial truth which, as we have seen, underlies all\\nother truths, that whatever amount of power\\nan organism expands in any shape is the cor-\\nrelate and equivalent of a power that was taken\\ninto it from without. We are dealing here\\nwith a simple question of dynamics. What-\\never energy the soul expends must first be\\ntaken into it from without. We are not\\nCreators, but creatures; God is our refuge and\\nstrength. Communion with God, therefore, is\\na scientific necessity and nothing will more\\nPrinciples of Biology, p. 57.", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0273.jp2"}, "274": {"fulltext": "262 ENVIRONMENT.\\nhelp the defeated spirit which is struggling in\\nthe wreck of its religious life than a common-\\nsense hold of this plain biological principle that\\nwithout Environment he can do nothing.\\nWhat he wants is not an occasional view, but a\\nprinciple a basal principle like this, broad as\\nthe universe, solid as nature. In the natural\\nworld we act upon this law unconsciously.\\nWe absorb heat, breathe air, draw on Environ-\\nment all but automatically for meat and drink,\\nfor the nourishment of the senses, for mental\\nstimulus, for all that, penetrating us from\\nwithout, can prolong, enrich, and elevate life.\\nBut in the spiritual world we have all this to\\nlearn. We are new creatures, and even the\\nbare living has to be acquired.\\nNow the great point in learning to live is to\\nUye naturally. As closely as possible we must\\nfollow the broad, clear lines of the natural life.\\nAnd there are three things especially which it\\nis necessary for us to keep continually in view.\\nThe first is that the organism contains within\\nitself only one-half of what is essential to life;\\nthe second is that the other half is contained\\nin the Environment; the third, that the condi-\\ntion of receptivity is simple union between the^\\norganism and the Environment.\\nTranslated into the language of religion\\nthese propositions yield, and place on a scien-\\ntific basis, truths of immense practical interest.\\nTo say, first, that the organism contains\\nwithin itself only one-half of what is essential\\nto life, is to repeat the evangelical confession,\\nso worn and yet so true to universal experi-", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0274.jp2"}, "275": {"fulltext": "ENVIRONxMENT. 263\\nence, of the utter helplessness of man. Who\\nhas not come to the conclusion that he is but a\\npart, a fraction, of some larger whole? Who\\ndoes not miss at every turn of his life an ab-\\nsent God? That man is but a part, he knows,\\nfor there is room in him for more. That God\\nis the other part, he feels, because at times He\\nsatisfies his need. Who does not tremble\\noften under the sicklier symptom of his incom-\\npleteness, his w^ant of spiritual energy, his\\nhelplessness with sin? But now he under-\\nstands both the void in his life, the power-\\nlessness of his wdll. He understands that, like\\nall other energy, spiritual power is contained\\nin Environment. He finds here at last the\\ntrue root of all human frailty, emptiness, noth-\\ningness, sin. This is why without Me ye can\\ndo nothing. Powerlessness is the normal\\nstate not only of this but of every organism\\nof every organism apart from its Environment.\\nThe entire dependence of the soul upon God\\nis not an exceptional mystery, nor is man s\\nhelplessness an arbitrary and unprecedented\\nphenomenon. It is the law of all Nature.\\nThe spiritual man is not taxed beyond the\\nnatural. He is not purposely handicapped by\\nsingular limitations or unusual incapacities.\\nGod has not designedly made the religious life\\nas hard as possible. The arrangements for\\nthe spiritual life are the same as for the natu-\\nral life. When in their hours of unbelief men\\nchallenge their Creator for placing the obstacle\\nof human frailty in the way of their highest de-\\nvelopment, their protest is against the order of", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0275.jp2"}, "276": {"fulltext": "264 ENVIRONMENT.\\nnature. They object to the sun for being the\\nsource of energy and not the engine, to the car-\\nbonic acid being in the air and not in the\\nplant. They would equip each organism with\\na personal atmosphere, each brain with a pri-\\nvate store of energy they would grow corn in\\nthe interior of the body, and make bread by a\\nspecial apparatus in the digestive organs.\\nThey must, in short, have the creature trans-\\nformed into a Creator. The organism must\\neither depend on his environment, or be self-\\nsufficient. But who will not rather approve\\nthe arrangement by which man in his creatural\\nlife may have unbroken access to an Infinite\\nPower? What soul will seek to remain self-\\nluminous when it knows that The Lord God is\\na Sun Who will not willingly exchange his\\nshallow vessel for Christ s well of living water?\\nEven if the organism, launched into being like\\na ship putting out to sea, possessed a full\\nequipment, its little store must soon come to\\nan end. But in contact with a large and\\nbounteous Environment its supply is limitless.\\nIn every direction its resources are infinite.\\nThere is a modern school which protests\\nagainst the doctrine of man s inability as the\\nheartless fiction of a past theology. While\\nsome forms of that dogma, to any one who\\nknows man, are incapable of defence, there\\nare others which, to any one who knows Nature,\\nare incapable of denial. Those who oppose it,\\nin their jealousy for humanity, credit the organ-\\nism with the properties of Environment. All\\ntrue theology, on the other hand, has remained", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0276.jp2"}, "277": {"fulltext": "ENVIRONMENT. 265\\nloyal to at least the root-idea in this truth.\\nThe New Testament is nowhere more impres-\\nsive than where it insists on the fact of man s\\ndependence. In its view the first step in\\nreligion is for man to feel his helplessness.\\nChrist s first beatitude is to the poor in spirit.\\nThe condition of entrance into the spiritual\\nkingdom is to possess the child-spirit that\\nstate of mind combining at once the profound-\\nest helplessness with the most artless feeling\\nof dependence. Substantially the same idea\\nunderlies the countless passages in which\\nChrist affirms that He has not come to call the\\nrighteous, but sinners to repentance. And in\\nthat farewell discourse into which the Great\\nTeacher poured the most burning convictions\\nof His life, He gives to this doctrine an ever\\nincreasing emphasis. No words could be more\\nsolemn or arresting than the sentence in the\\nlast great allegory devoted to this theme, As\\nthe branch cannot bear fruit of itself except it\\nabide in the vine, no more can ye except ye\\nabide in Me.* The word here, it will be ob-\\nserved again, is cannot. It is the imperative\\nof natural law. Fruit-bearing without Christ\\nis not an improbability, but an impossibility.\\nAs well expect the natural fruit to flourish\\nwithout air and heat, without soil and sun-\\nshine. How thoroughly also Paul grasped this\\ntruth is apparent from a hundred pregnant\\npassages in which he echoes his Master s teach-\\ning. To him life was hid with Christ in God.\\nAnd that he embraced this not as a theory but\\nas an experimental truth we gather from his\\n18 Natural Law", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0277.jp2"}, "278": {"fulltext": "266 ENVIRONMENT,\\nconstant confession, *When I am weak, then\\nam I strong.\\nThis leads by a natural transition to the sec-\\nond of the three points we are seeking to illus-\\ntrate. We have seen that the organism con-\\ntains within itself only one half of what is\\nessential to life. We have next to observe, as\\nthe complement of this, how the second half is\\ncontained in the Environment.\\nOne result of the due apprehension of our\\npersonal helplessness will be that we shall no\\nlonger waste our time over the impossible task\\nof manufacturing energy for ourselves. Our\\nscience will bring to an abrupt end the long\\nseries of severe experiments in which we have\\nindulged in the hope of finding a perpetual\\nmotion. And having decided upon this once\\nfor all, our first step in seeking a more satis-\\nfactory state of things must be to find a new\\nsource of energy. Following Nature, only one\\ncourse is open to us. We must refer to En-\\nvironment. The natural life owes all to Envi-\\nronment, so must the spiritual. Now the\\nEnvironment of the spiritual life is God. As\\nNature therefore forms the complement of the\\nnatural life, God is the complement of the\\nspiritual.\\nThe proof of this? That Nature is not more\\n^natural to my body than God is to my soul.\\nEvery animal and plant has its own Environ-\\nment. And the further one inquires into the\\nrelations of the one to the other, the more one\\nsees the marvelous intricacy and beauty of\\nthe adjustments. These wonderful adapta-", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0278.jp2"}, "279": {"fulltext": "ENVIRONMENT. 267\\ntions of each organism to its surroundings of\\nthe fish to the water, of the eagle to the air, of\\nthe insect to the forest-bed; and of each part\\nof every organism the fish s swim-bladder,\\nthe eagle s eye, the insect s breathing tubes\\nwhich the old argument from design brought\\nhome to us with such enthusiasm, inspire us\\nstill with a sense of the boundless resource and\\nskill of Nature in perfecting her arrangements\\nfor each single life. Down to the last detail the\\nworld is made for what is in it and by what-\\never process things are as they are, all organ-\\nisms find in surrounding Nature the ample\\ncomplement of themselves. Man, too, finds\\nin his Environment provision for all capacities,\\nscope for the exercise of every faculty, room\\nfor the indulgence of each appetite, a just sup-\\nply for every want. So the spiritual man at\\nthe apex of the pyramid of life finds in the\\nvaster range of his Environment a provision,\\na^ much higher, it is true, as he is higher, but\\nas delicately adjusted to his varying needs.\\nAnd all this is supplied to him just as the lower\\norganisms are ministered to by the lower envi-\\nronment, in the same simple ways, in the same\\nconstant sequence, as appropriately and as lav-\\nishly. We fail to praise the ceaseless ministry\\nof the great inanimate world around us only\\nbecause its kindness is unobtrusive. Nature is\\nalways noiseless. All her greatest gifts are\\ngiven in secret. And we forget how truly\\nevery good and perfect gift comes from with-\\nout, and from above, because no pause in her", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0279.jp2"}, "280": {"fulltext": "268 ENVIRONMENT.\\nchangeless beneficence teaches us the sad\\nlessons of deprivation.\\nIt is not a strange thing, then, for the soul\\nto find its life in God. This is its native air.\\nGod as the Environment of the soul has been\\nfrom the remotest age the doctrine of all the\\ndeepest thinkers in religion. How profoundly\\nHebrew poetry is saturated with this high\\nthought will appear when we try to conceive\\nof it with this left out. True poetry is only\\nscience in another form. And long before it\\nwas possible for religion to give scientific ex-\\npression to its greatest truths, men of insight\\nuttered themselves in psalms which could not\\nhave been truer to Nature had the most\\nmodern light controlled the inspiration. As\\nthe hart panteth after the water-brooks, so\\npanteth my soul after Thee, OGod. What\\nfine sense of the analogy of the natural and the\\nspiritual does not underlie these words! As\\nthe hart after its Environment, so man after\\nhis; as the water- brooks are fitly designed to\\nmeet the natural wants, so fitly does God im-\\nplement the spiritual need of man. It will be\\nnoticed that in the Hebrew poets the longing\\nfor God never strikes one as morbid, or unnatu-\\nral to the men who uttered it. It is as natural\\nto them to long for God as for the swallow to\\nseek her nest. Throughout all their images\\nno suspicion rises within us that they are exag-\\ngerating. We feel how truly they are reading\\nthemselves, their deepest selves. No false\\nnote occurs in all their aspiration. There is\\nno weariness even in their ceaseless sighing.", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0280.jp2"}, "281": {"fulltext": "ENVIRONMENT. 269\\nexcept the lover s weariness for the absent if\\nthey would fly away, it is only to be at rest.\\nMen who have no soul can only wonder at this.\\nMen who have a soul, but with little faith, can\\nonly envy it. How joyous a thing it was to\\nthe Hebrews to seek their God How artlessly\\nthey call upon Him to entertain them in His\\npavilion, to cover them with His feathers, to\\nhide them in His secret place, to hold them in\\nthe hollow of His hand, or stretch around them\\nthe everlasting arms! These men were true\\nchildren of Nature. As the humming-bird\\namong its own palm-trees, as the ephemera iu\\nthe sunshine of a summer evening, so they\\nlived their joyous lives. And even the full\\nshare of the sadder experiences of life which\\ncame to all of them but drove them the further\\ninto the Secret Place, and led them with more\\nconsecration to m^ake, as they expressed it,\\nthe Lord their portion. All that has been\\nsaid since from Marcus Aurelius to Sweden-\\nborg, from Augustine to Schleiermacher of a\\nbesetting God as the final complement of\\nhumanity is but a repetition of the Hebrew\\npoet s faith. And even the New Testament has\\nnothing higher to offer man than this. The\\npsalmist s God is our refuge and strength is\\nonly the earlier form, less defined, less practic-\\nable, but not less noble, of Christ s *Come\\nunto Me, and I will give you rest.\\nThere is a brief phrase of Paul s which de-\\nfines the relation with almost scientific accu-\\nracy, Ye are complete in Him. In this is\\nsummed up the whole of the Bible anthropol-", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0281.jp2"}, "282": {"fulltext": "270 ENVIRONMENT.\\nogy the completeness of man in God, his in-\\ncompleteness apart from God.\\nIf it be asked, In what is man incomplete,\\nor, In what does God complete him? the ques-\\ntion is a wide one. But it may serve to show\\nat least the direction in which the Divine En-\\nvironment forms the complement of human\\nlife if we ask ourselves once more what it is in\\nlife that needs complementing. And to this\\nquestion we receive the significant answer that\\nit is in the higher departments alone, or\\nmainly, that the incompleteness of our life\\nappears. The lower departments of Nature are\\nalready complete enough. The world itself\\nis about as good a world as might be. It has\\nbeen long in the making, its furniture is all in,\\nits laws are in perfect working order; and\\nalthough wise men at various times have sug-\\ngested improvements, there is on the whole a\\ntolerably unanimous vote of confidence in\\nthings as they exist. The Divine Environment\\nhas little more to do for this planet so far as\\nwe can see, and so far as the existing genera-\\ntion is concerned. Then the lower organic\\nlife of the world is also so far complete. God,\\nthrough Evolution or otherwise, may still have\\nfinishing touches to add here and there, but\\nalready it is **all very good. It is difficult to\\nconceive anything better of its kind than a lily\\nor a cedar, an ant or an ant-eater. These\\norganisms, so far as we can judge, lack noth-\\ning. It might be said of them, they are com-\\nplete in Nature. Of man also, of man the\\nanimal, it may be affirmed that his Environ-", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0282.jp2"}, "283": {"fulltext": "ENVIRONMENT. 271\\nment satisfies him. He has food and drink,\\nand good food and good drink. And there is\\nin him no purely animal want which is not\\nreally provided for, and that apparently in the\\nhappiest possible way.\\nBut the moment we pass beyond the mere\\nanimal life we begin to come upon an incom-\\npleteness. The symptoms at first are slight,\\nand betray themselves only by an unexplained\\nrestlessness or a dull sense of want. Then\\nthe feverishness increases, becomes more de-\\nfined, and passes slowly into abiding pain.\\nTo some come darker moments when the un-\\nrest deepens into a mental agony of which all\\nthe other woes of earth are mockeries mo-\\nments when the forsaken soul can only cry in\\nterror for the Living God. Up to a point the\\nnatural Environment supplies man s wants,\\nbeyond that it only derides him. How much\\nin man lies beyond that point? Very much\\nalmost all, all that makes man man. The\\nfirst suspicion of the terrible truth so for the\\ntime let us call it wakens with the dawn of\\nthe intellectual life. It is a solemn moment\\nwhen the slow-moving mind reaches at length\\nthe verge of its mental horizon, and, looking\\nover, sees nothing more. Its straining makes\\nthe abyss but more profound. Its cry comes\\nback without an echo. Where is the Environ-\\nment to complete this rational soul? Men\\neither find one, One or spend the rest of\\ntheir days in trying to shut their eyes. The\\nalternatives of the intellectual life are Christi-\\nanity or Agnosticism. The Agnostic is right", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0283.jp2"}, "284": {"fulltext": "272 ENVIRONMENT.\\nwhen he trumpets his incompleteness. He\\nwho is not complete in Him must be forever\\nincomplete. Still more grave becomes man s\\ncase when he begins further to explore his\\nmoral and social nature. The problems of\\nthe heart and conscience are infinitely more\\nperplexing than those of the intellect. Has\\nlove no future? Has right no triumph? Is the\\nunfinished self to remain unfinished? Again\\nthe alternatives are two, Christianity or Pessi-\\nmism. But when we ascend the further height\\nof the religious nature, the crisis comes.\\nThere, without Environment, the darkness is\\nunutterable. So maddening now becomes the\\nmystery that men are compelled to construct\\nan Environment for themselves. No Environ-\\nment here is unthinkable. An altar of some\\nsort men must have God, or Nature, or Law.\\nBut the anguish of Atheism is only a negative\\nproof of man s incompleteness. A witness\\nmore overwhelming is the prayer of the Chris-\\ntian. What a very strange thing, is it not, for\\nman to pray? It is the symbol at once of his\\nlittleness and of his greatness. Here the sense\\nof imperfection, controlled and silenced in the\\nnarrower reaches of his being, becomes audible.\\nNow he must utter himself. The sense of\\nneed is so real, and the sense of Environment,\\nthat he calls out to it, addressing it articu-\\nlately, and imploring it to satisfy his need.\\nSurely there is nothing more touching in\\nNature than this. Man could never so expose\\nhimself, so break through all constraint, ex-\\ncept from a dire necessity. It is the sudden-", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0284.jp2"}, "285": {"fulltext": "ENVIRONMENT. 273\\nness and unpremeditatedness of Prayer that\\ngives it a unique value as an apologetic.\\nMan has three questions to put to his En-\\nvironment, three Symbols of his incomplete-\\nness. They come from three different centers\\nof his being. The first is the question of the\\nintellect, What is Truth? The natural Envi-\\nronment answers, Increase of Knowledge in-\\ncrease th Sorrow, and much study is a\\nWeariness. Christ replies, Learn of Me,\\nand ye shall find Rest. Contrast the world s\\nword Weariness with Christ s word Rest.\\nNo other teacher since the world began han\\never associated learn with Rest. Learn\\nof me, says the Philosopher and you shall find\\nrestlessness. Learn of me, says Christ, and ye\\nshall find Rest. Thought, which the godless man\\nhas cursed, that eternally starved yet ever living\\nspectre, finds at last its imperishable glory;\\nThgjaght is complete in Him. The second ques-\\ntion is sent up from the rnoral nature. Who will\\nshow us any good? And again we have a con-\\ntrast: the world s verdict, There is none that\\ndoeth good, no, not one; and Christ s, There\\nis none good but God only. And, finally, there\\nis the lonely cry of the spirit, most pathetic\\nand most deep of all, Where is He whom my\\nsoul seeketh? And the yearning is met as be-\\nfore, I looked on my right hand, and beheld,\\nbut there was no man that would know me;\\nrefuge failed me no man cared for my soul.\\nI cried unto Thee, O Lord; I said, Thou art\\n18", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0285.jp2"}, "286": {"fulltext": "274 ENVIRONMENT.\\nmy refuge and my portion in the land of the\\nliving.\\nAre these the directions in which men in\\nthese days are seeking to complete their lives?\\nThe completion of Life is jtist now a supreme\\nquestion. It is important to observe how it is\\nbeing answered. If we ask Science or Philos-\\nophy they will refer us to Evolution. The\\nstruggle for Life, they assure us, is steadily\\neliminating imperfect forms, and as the fittest\\ncontinue to survive we shall have a gradual\\nperfecting of being. That is to say, the com-\\npleteness is to be sought for in the organism\\nwe are to be complete in Nature and in our-\\nselves. To Evolution, certainly, all men will\\nlook for a further perfecting of Life. But it must\\nbe an Evolution which includes all the factors.\\nCivilization, it may be said, will deal with the\\nsecond factor. It will improve the Environ-\\nment step by step as it improves the organism,\\nor the organism as it improves the Environ-\\nment. This is well, and it will perfect Life up\\nto a point. But beyond that it cannot carry\\nus. As the possibilities of the natural Life\\nbecome more defined, its impossibilities will\\nbecome the more appalling. The most perfect\\ncivilization would leave the best part of us still\\nincomplete. Men will have to give up the ex-\\nperiment of attempting to live in half an En-\\nvironment. Half an Environment will give\\nbut half a Life. Half an Environment? He\\nwhose correspondences are with this world\\nalone has only a thousandth part, a fraction,\\nPs. cxlii. 4\u00c2\u00bb 5.", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0286.jp2"}, "287": {"fulltext": "ENVIRONMENT. 275\\nthe mere rim and shade of an Environment,\\nand only the fraction of a Life. How long\\nwill it take Science to believe its own creed,\\nthat the material universe we see around us is\\nonly a fragment of the universe we do not see?\\nThe very retention of the phrase Material\\nUniverse/ we are told, is the confession of\\nour unbelief and ignorance; since **matter is\\nthe less important half of the material of the\\nphysical universe.\\nThe thing to be aimed at is not an organism\\nself-contained and self-sufficient, however high\\nin the scale of being, but an organism com-\\nplete in the whole Environment. It is open to\\nany one to aim at a self-sufficient Life, but he\\nwill find no encouragement in Nature. The\\nLife of the body may complete itself in the\\nphysical world; that is its legitimate Environ-\\nment. The Life of the senses, high and low,\\nmay perfect itself in Nature. Even the Life\\nof thought may find a large complement in sur-\\nrounding things. But the higher thought, and\\nthe conscience, and the religious Life, can only\\nperfect themselves in God. To make the in-\\nfluence of Environment stop with the natural\\nworld is to doom the spiritual nature to death.\\nFor the soul, like the body, can never perfect\\nitself in isolation. The law for both is to be\\ncomplete in the appropriate Environment.\\nAnd the perfection to be sought in the spirit-\\nual world is a perfection of relation, a perfect\\nadjustment of that which is becoming perfect\\nto that which is perfect.\\nThe Unseen Universe, 6th Ed., p. 100.", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0287.jp2"}, "288": {"fulltext": "2^6 ENVIRONMENT.\\nThe third problem, now simplified to a\\npoint, finally presents itself. Where do or-\\nganism and Environment meet? How does\\nthat which is becoming perfect avail itself of\\nits perfecting Environment? And the answer\\nis, just as in Nature. The condition is simply\\nreceptivity. And yet this is perhaps the least\\nsimply of all conditions. It is so simple that\\nwe will not act upon it. But there is no other\\ncondition. Christ has condensed the whole\\ntruth into one memorable sentence, *As the\\nbranch cannot bear fruit of itself except it\\nabide in the vine, no more can ye except ye\\nabide in Me.* And on the positive side, He\\nthat abideth in Me the same bringeth forth\\nmuch fruit.", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0288.jp2"}, "289": {"fulltext": "CONFORMITY TO TYPE.\\n277", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0289.jp2"}, "290": {"fulltext": "So careful of the type? but no,\\nFrom scarped cliff and quarried stone\\nShe cries, A thousand types are gone,\\nI care for nothing, all shall go.\\nThou.makest thine appeal to me;\\nI bring to life, I bring to death\\nThe spirit does but mean thy breath:\\nI know no more. And he, shall he,\\nMan, her last work, who seem d so fair,\\nSuch splendid purpose in his eyes.\\nWho roird the psalm to wintry skies,\\nWho built him fanes of fruitless prayer.\\nWho trusted God was love indeed\\nAnd love Creation s final law\\nTho* Nature, red in tooth and claw\\nWith rapine, shriek d against his creed\\nWho loved, who suffer d countless ills,\\nWho battled for the True, the Just,\\nBe blown about the desert dust\\nOr seal d within the iron hills?\\nIn Memoriam.\\n278", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0290.jp2"}, "291": {"fulltext": "CONFORMITY TO TYPE.\\n**Until Christ be formed in you. Paul.\\nThe one end to which, in all living beings, the fornix\\native impulse is tending the one scheme which the\\nArchseus of the old speculators strives to carry out,\\nseems to be to mould the offspring into the likenesss of\\nthe parent. It is the first great law of reproduction,\\nthat the offspring tends to resemble its parent or parents\\nmore closely than anything else. \u00e2\u0080\u0094Huxley.\\nIf a botanist be asked the difference between\\nan oak, a palm-tree, and a lichen, he will de-\\nclare that they are separated from one another\\nby the broadest line known to classification.\\nWithout taking- into account the outward dif-\\nferences of size and form, the variety of flower\\nand fruit, the peculiarities of leaf and branch,\\nhe sees even in their general architecture\\ntypes of structure as distinct as Norman,\\nGothic and Egyptian. But if the first young\\ngerms of these three plants are placed before\\nhim and he is called upon to define the differ-\\nence, he finds it impossible. He cannot even\\nsay which is which. Examined under the\\nhighest powers of the microscope they yield no\\nclue. Analyzed by the chemist with all the\\nappliances of his laboratory they keep their\\nsecret.\\nThe same experiment can be tried with the\\n279", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0291.jp2"}, "292": {"fulltext": "280 CONFORMITY TO TYPE.\\nembryos of animals. Take the ovule of the\\nworm, the eagle, the elephant, and of man\\nhimself. Let the most skilled observer apply\\nthe most searching tests to distinguish one from\\nthe other, and he will fail. But there is some-\\nthing more surprising still. Compare next the\\ntwo sets of germs, the vegetable and the ani-\\nmal. And there is still no shade of difference.\\nOak and palm, worm and man, all start in life\\ntogether. No matter into what strangely\\ndifferent forms they may afterwards develop,\\nno matter whether they are to live on sea or\\nland, creep or fly, swim or walk, think or veg-\\netate, in the embryo, as it first meets the eye of\\nScience, they are indistinguishable. The apple\\nwhich fell in Newton s Garden, Newton s dog\\nDiamond, and Newton himself, began life at\\nthe same point.*\\nIf we anal3^ze this material point at which\\nall life starts, we shall find it to consist of a\\nclear structureless, jelly-like substance resem-\\nbling albumen or white of egg. It is made of\\nCarbon, Hydrogen, Oxygen and Nitrogen.\\nIts name is protoplasm. And it is not only the\\nThere is, indeed, a period in the development of every tis-\\nsue and every living thing known to us when there are actually\\nno structural peculiarities whatever\u00e2\u0080\u0094 when the whole organism\\nconsists of transparent, structureless, semi-fluid living bioplasm\\n\u00e2\u0080\u0094when it would not be possible to distinguish the growing mov-\\ning matter which was to evolve the oak from that which was the\\ngerm of a vertebrate animal. Nor can any difference be dis-\\ncerned between the bioplasm matter of the lowest, simplest,\\nepithelial scale of man s organism and that from which the\\nnerve cells of his brain are to be evolved. Neither by studying\\nbioplasm under the microscope nor by any kind of physical or\\nchemical investigation known, can we form any notion of the\\nnature of the substance which is to be formed by the bioplasm,\\nor what will be the ordinary results of the living. Bioplasm,\\nLionel S. Beale, F. R. S., pp. 17, 18.", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0292.jp2"}, "293": {"fulltext": "CONFORMITY TO TYPE. 281\\nstructural unit with which all living bodies\\nstart in life, but with which they are subse-\\nquently built up. Protoplasm, says Huxley,\\nsimple or nucleated, is the formal basis of all\\nlife. It is the clay of the Potter. Beast\\nand fowl, reptile and fish, moUusk, worm and\\npolype are all composed of structural units of\\nthe same character, namely, masses of proto-\\nplasm with nucleus.\\nWhat then determines the difference be-\\ntween different animals? What makes one\\nlittle speck of protoplasm grow into Newton s\\ndog Diamond, and another, exactly the same,\\ninto Newton himself? It is a mysterious some-\\nthing which has entered into this protoplasm.\\nNo eye can see it. No science can define it.\\nThere is a different something for Newton s\\ndog and a different something for Newton so\\nthat though both use the same matter they\\nbuild up in these widely different ways. Pro-\\ntoplasm being the clay, this something is the\\nPotter. And as there is only one clay and yet\\nall these curious forms are developed out of it,\\nit follows necessarily that the difference lies in\\nthe potters. There must, in short, be as many\\npotters as there are forms. There is the pot-\\nter who segments the worm, and the potter\\nwho builds up the form of the dog, and the pot-\\nter who moulds the man. To understand\\nunmistakably that it is really the potter who\\ndoes the work, let us follow for a moment a\\ndescription of the process by a trained eye-\\nwitness. The observer is Mr. Huxley.\\nHuxley: Lay Sermons, 6th Ed., pp. 127-129.", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0293.jp2"}, "294": {"fulltext": "282 CONFORMITY TO TYPE.\\nThrough the tube of his microscope he is\\nwatching the development, out of a speck of\\nprotoplasm, of one of the commonest animals:\\nStrange possibilities, he says, lie dormant\\nin that semi-fluid globule. Let a moderate\\nsupply of warmth reach its watery cradle and\\nthe plastic matter undergoes changes so rapid\\nand yet so steady and purposelike in their suc-\\ncession, that one can only compare them to\\nthose operated by a skilled modeler upon a\\nformless lump of clay. As with an invisible\\ntrowel the mass is divided and subdivided into\\nsmaller and smaller portions, until it is reduced\\nto an aggregation of granules not too large to\\nbuild withal the finest fabrics of the nascent\\norganism. And, then, it is as if a delicate\\nfinger traced out the line to be occupied by the\\nspinal column, and moulded the contour of the\\nbody; pinching up the head at one end, the\\ntail at the other, and fashioning flank and limb\\ninto due proportions in so artistic a way, that,\\nafter watching the process hour by hour, one is\\nalmost involuntarily possessed by the notion,\\nthat some more subtle aid to vision than an\\nachromatic would show the hidden artist, with\\nhis plan before him, striving with skilful\\nmanipulation to perfect his work.\\nBesides the fact, so luminously brought out\\nhere, that the artist is distinct from the semi-\\nfluid globule* of protoplasm in which he works,\\nthere is this other essential point to notice,\\nthat in all his skilful manipulation the artist\\nis not working at random, but according to\\nHuxley: Lay Sermons 6th Ed., p. 261.", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0294.jp2"}, "295": {"fulltext": "CONFORMITY TO TYPE. 283\\nlaw. He has **his plan before him. In the\\nzoological laboratory of Nature it is not as in\\na workshop where a skilled artisan can turn\\nhis hand to anything where the same potter\\none day moulds a dog, the next a bird, and\\nthe next a man. In Nature one potter is set\\napart to make each. It is a more complete\\nsystem of division of labor. One artist makes\\nall the dogs, another makes all the birds, a\\nthird makes all the men. Moreover, each art-\\nist confines himself exclusively to working out\\nhis own plan. He appears to have his own\\nplan somewhat stamped upon himself, and his\\nwork is rigidly to reproduce himself.\\nThe Scientific Law by which this takes\\nplace is the Law of Conformity to Type. It\\nis contained, to a large extent, in the ordinary\\nLaw of Inheritance; or it may be considered\\nas simply another way of stating what Darwin\\ncalls the Law of Unity of Type. Darwin\\ndefines it thus: By Unity of Type is meant\\nthat fundamental agreement in structure\\nwhich we see in organic beings of the same\\nclass, and which is quite independent of their\\nhabits of life.\\nAccording to this law every living thing that\\ncomes into the world is compelled to stamp upon\\nits offspring the image of itself. The dog,\\naccording to its type, produces a dog the bird\\na bird.\\nThe Artist who operates upon matter in this\\nsubtle way and carries out this law is Life.\\nThere are a great many different kinds of\\nOrigin of Species, p. 166.", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0295.jp2"}, "296": {"fulltext": "284 CONFORMITY TO TYPE.\\nLife. If one might give the broader meaning\\nto the words of the apostle: All life is not\\nthe same life. There is one kind of life of\\nmen, another life of beasts, another of fishes,\\nand another of birds. There is the Life, or\\nthe Artist, or the Potter who segments the\\nworm, the potter who forms the dog, the pot-\\nter who moulds the man.*\\nWhat goes on then in the animal kingdom is\\nthis the Bird-Life seizes upon the bird-germ\\nand builds it up into a bird, the image of\\nitself. The Reptile-Life seizes upon another\\ngerminal speck, assimilates surrounding mat-\\nter, and fashions it into a reptile. The Rep-\\ntile-Life thus simply ma kes an incarnation of\\nitself. The visible bird is simply an incarna-\\ntion of the invisible Bird-Life.\\nNow we are nearing the point where the\\nspiritual analogy appears. It is a very wonder-\\nful analogy, so wonderful that one almost hesi-\\ntates to put it into words. Yet Nature is rev-\\nerent and it is her voice to which we listen.\\nThese lower phenomena of life, she says, are\\nbut an allegory. There is another kind of Life\\nof which Science as yet has taken little cogn-\\nizance. It obeys the same laws. It builds up\\nan organism into its own form. It is the Christ-\\nThere is no intention here to countenance the old doctrine of\\nthe permanence of species. Whether the word species repre-\\nsent a fixed quantity or the reverse does not affect the question.\\nThe facts as stated are true in contemporary zoolo^ry if not in\\npalaeontology. It may also be added that the general concep-\\ntion of a definite Vital Principle is used here simply as a work-\\ning hypothesis. Science may yet have to give up what the Ger-\\nmans call the ontogenetic directive Force. But in the absence\\nof any proof to the contrary, and especially of any satisfactory\\nalternative, we are justified in working still with the old theory.", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0296.jp2"}, "297": {"fulltext": "CONFORMITY TO TYPE. 285\\nLife. As the Bird- Life builds up a bird, the\\nimage of itself, so the Christ-Life builds up a\\nChrist, the image of Himself, in the inward\\nnature of man. When a man becomes a\\nChristian the natural process is this: The\\nLiving Christ enters into his soul. Develop-\\nment begins. The quickening Life seizes upon\\nthe soul, assimilates surrounding elements,\\nand begins to fashion it. According to the\\ngreat Law of Conformity to Type this fashion-\\ning takes a specific form. It is that of the\\nArtist who fashions. And all through Life this\\nwonderful mystical, glorious, yet perfectly\\ndefinite process goes on until Christ be\\nformed in it.\\nThe Christian Life is not a vague effort after\\nrighteousness an ill-defined pointless struggle\\nfor an ill-defined pointless end. Religion is no\\ndishevelled mass of aspiration, prayer, and\\nfaith. There is no more mystery in Religion\\nas to its processes than in Biology. There is\\nmuch mystery in Biology. We knew all but\\nnothing of Life yet, nothing of development.\\nThere is the same mystery in the spiritual life.\\nBut the great lines are the same, as decided,\\nas luminous and the laws of natural and spirit-\\nual are the same, as unerring, as simple. Will\\neverything else in the natural world unfold its\\norder, and yield to Science more and more a\\nvision of harmony and Religion, which should\\ncomplement and perfect all, remain a chaos?\\nFrom the standpoint of Revelation no truth\\nis more obscure than Conformity to Type. If\\nScience can furnish a companion phenomenon", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0297.jp2"}, "298": {"fulltext": "286 CONFORMITY TO TYPE.\\nfrom an every- day process of the natural life,\\nit may at least throw this most mystical doc-\\ntrine of Christianity into thinkable form. Is\\nthere any fallacy in speaking of the Embryology\\nof the New Life? Is the analogy invalid?\\nAre there not vital processes in the Spiritual\\nas well as in the Natural world? The Bird,\\nbeing an incarnation of the Bird- Life, may not\\nthe Christian be a spiritual incarnation of the\\nChrist- Life? And is there not a real justifica-\\ntion in the processes of the New Birth for such\\na parallel?\\nLet us appeal to the record of these pro-\\ncesses.\\nIn what term does the New Testament\\ndescribe them? The answer is sufficiently\\nstriking. It uses everywhere the language of\\nBiology. It is impossible that the New Test-\\nament writers should have been familiar with\\nthese biological facts. It is impossible that\\ntheir views of this great truth should have\\nbeen as clear as Science can make them now.\\nBut they had no alternative. There was no\\nother way of expressing this truth. It was a\\nbiological question. So they struck out unhes-\\nitatingly into the new field of words, and, with\\nan originality which commands both reverence\\nand surprise, stated their truth with such light,\\nor darkness, as they had. They did not mean\\nto be scientific, only to be accurate, and their\\nfearless accuracy has made them scientific.\\nWhat could be more original, for instance,\\nthan the apostle s reiteration that the Chris-", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0298.jp2"}, "299": {"fulltext": "CONFORMITY TO TYPE. 287\\ntian was a new creature, a new man, a babe?*\\nOr that this new man was begotten of God,\\nGod s workmanship?f And what could be a\\nmore accurate expression of the law of Con-\\nformity to Type than this: *Put on the new\\nman, which is renewed in knowledge after the\\nimage of Him that created him? J Or this,\\n*We are changed into the same image from\\nglory to glory And elsewhere we are\\nexpressly told by the same writer that this Con-\\nformity is the end and goal of the Christian\\nlife. To work this Type in us is the whole\\npurpose of God and man. Whom He did fore-\\nknow He also did predestinate to be conformed\\nto the image of His Son.\\nOne must confess that the originality of this\\nentire New Testament conception is most\\nstartling Even for the nineteenth century it is\\nmost startling. But when one remembers\\nthat such an idea took form in the first,\\nhe cannot fail to be impressed with a deepen-\\ning wonder at the system which begat and\\ncherished it. Men seek the origin of Christi-\\nanity among the philosophies of that age.\\nScholars contrast it still with these philos-\\nophies, and scheme to fit it in to those of later\\ngrowth. Has it never occurred to them how\\nmuch more it is than a philosophy, that it\\nincludes a science, a Biology pure and simple?\\nAs well might naturalists contrast zoology with\\nchemistry, or seek to incorporate geology with\\n*2 Cor. V. 17. tjohn v. 18; 1 Pet. i. 3.\\nJCol. iii. 9, 10. \u00c2\u00a72 Cor. iii. 18.\\n**Rom. viii. 29.", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0299.jp2"}, "300": {"fulltext": "288 CONFORMITY TO TYPE.\\nbotany the living with the dead as try to\\nexplain the spiritual life in terms of mind alone.\\nWhen it will be seen that the characteristic of\\nthe Christian Religion is its Life, that a true\\ntheology must begin with a Biology? The-\\nology is the Science of God. Why will men\\ntreat God as inorganic?\\nIf this analogy is capable of being worked\\nout, we should expect answers to at least three\\nquestions.\\nFirst: What corresponds to the protoplasm\\nin the spiritual sphere?\\nSecond: What is the Life, the Hidden Artist\\nwho fashions it?\\nThird What do we know of the process and\\nthe plan?\\nFirst: The Protoplasm.\\nWe should be forsaking the lines of nature\\nwere we to imagine for a moment that the\\nnew creature was to be formed out of nothing.\\nEx nihilo nihil nothing can be made out of\\nnothing. Matter is uncreatable and inde-\\nstructible Nature and man can only form and\\ntransform. Hence when a new animal is made\\nno new clay is made. Life merely enters\\ninto already existing matter, assimiliates more\\nof the same sort and rebuilds it. The spiritual\\nArtist works in the same way. He must have\\na peculiar kind of protoplasm, a basis of life,\\nand that wust be already existing.\\nNow He finds this in the materials of char-\\nacter with which the natural man is previously\\nprovided. Mind and character, the will and\\nthe affections, the moral nature these form", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0300.jp2"}, "301": {"fulltext": "The life of man is a broken pillar. Page 303.\\nNatural Law in the Spiritual World", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0301.jp2"}, "302": {"fulltext": "", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0302.jp2"}, "303": {"fulltext": "CONFORMITY TO TYPE. 289\\nthe bases of spiritual life. To look in this\\ndirection for the protoplasm of the spiritual life\\nis consistent with all analogy. The lowest or\\nmineral world mainly supplies the material\\nand this is true even for insectivorous species\\nfor the vegetable kingdom. The vegetable\\nsupplies the material for the animal. Next in\\nturn, the animal furnishes material for the\\nmental, and lastly, the mental for the spiritual.\\nEach member of the series is complete only\\nwhen the steps below it are complete the high-\\nest demands all. It is not necessary for the\\nimmediate purpose to go so far into the psychol-\\nogy either of the new creature or of the old as\\nto define more clearly what these moral bases\\nare. It is enough to discover that in this womb\\nthe new creature is to be born, fashioned out\\nof the mental and moral parts, substance, or\\nessence of the natural man. The only thing\\nto be insisted upon is that in the natural man\\nthis mental and moral substance or basis is\\nspiritually lifeless. However active the intel-\\nlectual or moral life may be, from the point of\\nview of this other Life it is dead. That which\\nis flesh is flesh. It wants, that is to say, the\\nkind of Life which constitutes the difference\\nbetween the Christian and the not-a-Christian.\\nIt has not yet been **born of the Spirit.\\nTo show further that this protoplasm pos-\\nsesses the necessary properties of a normal\\nprotoplasm, it will be necessary to examine in\\npassing what these properties are. They are\\ntwo in number, the capacity for life and plas-\\nticity. Consider first the capacity for life. It\\n19 Natural Law", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0303.jp2"}, "304": {"fulltext": ":290 CONFORMITY TO TYPE.\\nis not enough to find an adequate supply of\\nmaterial. That material must be of the right\\nkind. For all kinds of matter have not the\\npower to be the vehicle of life all kinds of\\nmatter are not even fitted to be the vehicle of\\nelectricity. What peculiarity there is in Car-\\nbon, Hydrogen, Oxygen, and Nitrogen, when\\ncombined in a certain way, to receive life, we\\ncannot tell. We only know that life is always\\nassociated in Nature with this particular phys-\\nical basis and never with any other. But we\\nare not in the same darkness with regard to the\\nmoral protoplasm. When we look at this com-\\nplex combination which we have predicated as\\nthe basis of spiritual life, we do find something\\nwhich gives it a peculiar qualification for being\\nthe protoplasm of the Christ-Life. We dis-\\ncover one strong reason at least, not only why\\nthis kind of life should be associated with this\\nkind of protoplasm, but why it should never be\\nassociated with other kinds which seem to\\nresemble it why, for instance, this spiritual\\nlife should mot be engrafted upon the intelli-\\ngence of a dog or the instinct of an ant.\\nThe protoplasm in man has a something in\\naddition to its instincts or its habits. It has a\\ncapacity for God. In this capacity for God lies\\nits receptivity; it is the very protoplasm that\\nwas necessary. The chamber is not only\\nready to receive the new Life, but the Guest is\\nexpected, and, till He comes, is missed. Till\\nthen the soul longs and yearns, wastes and\\npines, waving its tentacles piteously in the\\nempty air, feeling after God if so be that it", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0304.jp2"}, "305": {"fulltext": "CONFORMITY TO TYPE. 291\\nmay find Him. This is not peculiar to the\\nprotoplasm of the Christian s soul. In e very-\\nland and in every age there have been altars\\nto the Known or Unknown God. It is now\\nagreed as a mere question of anthropology that\\nthe universal language of the human soul has\\nalways been I perish with hunger. This is\\nwhat fits it for Christ. There is a grandeur\\nin this cry from the depths which makes its\\nvery unhappiness sublime.\\nThe other quality we are to look for in the\\nsoul is mouldableness, plasticity. Conformity\\ndemands conformability. Now plasticity is\\nnot only a marked characteristic of all forms of\\nlife, but in a special sense of the highest forms.\\nIt increases steadily as we rise in the scale.\\nThe inorganic world, to begin with, is rigid.\\nA crystal of silica dissolved and redissolved a\\nthousand times will never assume any other\\nform than the hexagonal. The plant next,\\nthough plastic in its elements, is comparatively\\ninsusceptible of change. The very fixity of its\\nsphere, the imprisonment for life in a single\\nspot of earth, is the symbol of a certain degrada-\\ntion. The animal in all its parts is mobile,\\nsensitive, free the highest animal, man, is the\\nmost mobile, the most at leisure from routine,\\nthe most impressionable, the most open for\\nchange. And when we reach the mind and\\nsoul, this mobility is found in its most devel-\\noped form. Whether we regard its susceptibility\\nto impressions, its lightning-like response even\\nto influences the most impalpable and subtle,\\nits power of instantaneous adjustment, or", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0305.jp2"}, "306": {"fulltext": "292 CONFORMITY TO TYPE.\\nwhether we regard the delicacy and variety of\\nits moods, or its vast powers of growth, we are\\nforced to recognize in this the most perfect\\ncapacity for change. The marvelous plastic-\\nity of mind contains at once the possibility and\\nprophecy of its transformation. The soul, in\\na word, is made to be converted.\\nSecond, the Life.\\nThe main reason for giving the Life, the\\nagent of this change, a separate treatment, is\\nto emphasize the distinction between it and the\\nnatural man on the one hand, and the spiritual\\nman on the other. The natural man is its\\nbasis, the spiritual man is its product, the Life\\nitself is something different. Just as in an\\norganism we have these three things form-\\native matter, formed matter, and the forming\\nprinciple or life so in the soul we have the\\nold nature, the renewed nature, and the trans-\\nforming Life.\\nThis being made evident, little remains here\\nto be added. No man has ever seen this Life.\\nIt cannot be analyzed, or weighed, or traced\\nin its essential nature. But this is just what\\nwe expected. This invisibility is the same\\nproperty which we found to be peculiar to the\\nnatural life. We saw no life in the first\\nembryos, in oak, in palm, or in bird. In the\\nadult it likewise escapes us. We shall not\\nwonder if we cannot see it in the Christian.\\nWe shall not expect to see it. A fortiori w^e\\nshall not expect to see it, for we are further\\nremoved from the coarser matter moving\\nnow among ethereal and spiritual things. It is", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0306.jp2"}, "307": {"fulltext": "CONFORMITY TO TYPE. 293\\nbecause it conforms to the law of this analogy\\nso well that men, not seeing it, have denied its\\nbeing. Is it hopeless to point out that one of\\nthe most recognizable characteristics of life is\\nits unrecognizableness, and that the very token\\nof its spiritual nature lies in its being beyond\\nthe grossness of our eyes?\\nWe do not pretend that vScience can define\\nthis Life to be Christ. It has no definition to\\ngive even of its own life, much less of this.\\nBut there are converging lines which point, at\\nleast, in the direction that is Christ. There\\nwas One whom history acknowledges to have\\nbeen the Truth. One of His claims was this,\\nI am the Life. According to the doctrine\\nof Biogenesis, life can only come from life.\\nIt was His additional claim that His function\\nin the world was to give men Life. am\\ncome that ye might have Life, and that ye\\nmight have it more abundantly. This could\\nnot refer to the natural life, for men had that\\nalready. He that hath the Son hath another\\nLife. Know ye not your own selves how\\nthat Jesus Christ is in you.\\nAgain, there are men whose characters\\nassume a strange resemblance to Him who was\\nthe Life. When we see the bird-character\\nappear in an organism we assume that the\\nBird-Life has been there at work. And when\\nwe behold Conformity to Type in a Christian,\\nand know moreover that the type-organization\\ncan be produced by the type-life alone, does\\nthis not lend support to the hypothesis that\\nthe Type-Life also has been here at work? If", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0307.jp2"}, "308": {"fulltext": "294 CONFORMITY TO TYPE.\\nevery effect demands a cause, what other cause\\nis there for the Christian? When we have a\\ncause, and an adequate cause, and no other\\nadequate cause; when we have the express\\nstatement of that Cause that he is that cause,\\nwhat more is possible? Let not Science, know-\\ning nothing of its own life, go further than to\\nsay it knows nothing of this Life. We shall\\nnot dissent from its silence. But till it tells us\\nwhat it is, we wait for evidence that it is not\\nthis.\\nThird, the Process.\\nIt is impossible to enter at length into any\\ndetails of the great miracle by which this pro-\\ntoplasm is to be conformed to the Image of\\nthe Son. We enter that province now only so\\nfar as this Law of Conformity compels us.\\nNor is it so much the nature of the process we\\nhave to consider as its general direction and\\nresults. We are dealing with a question of\\nmorphology rather than of physiology.\\nIt must occur to one on reaching this point,\\nthat a new element here comes in which com-\\npels us, for the moment, to part company w th\\nzoology. That element is the conscious power\\nof choice. The animal in following the type is\\nblind. It does not only follow the type involun-\\ntarily and compulsorily, but does not know that\\nit is following it. We might certainly have\\nbeen made to conform to the Type in the\\nhigher sphere with no more knowledge or\\npower of choice than animals or automata.\\nBut then we should not have been men. It is\\na possible case, but not possible to the kind of", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0308.jp2"}, "309": {"fulltext": "CONFORMITY TO TYPE. 295\\nprotoplasm with which men are furnished.\\nOwing to the peculiar characteristics of this\\nprotoplasm an additional and exceptional pro-\\nvision is essential.\\nThe first demand is that being conscious and\\nhaving this power of choice, the mind should\\nhave an adequate knowledge of what it is to\\nchoose. Some revelation of the Type, that is\\nto say, is necessary. And as that revelation\\ncan only come from the Type, we must look\\nthere for it.\\nWe are confronted at once with the Incarna-\\ntion. There we find how the Christ-Life has\\nclothed Himself with matter, taking literal\\nflesh, and dwelt among us. The Incarnation\\nis the Life revealing the Type. Men are long\\nsince agreed that this is the end of the Incarna-\\ntion the revealing of God. But why should\\nGod be revealed? Why, indeed, but for man?\\nWhy but that **beholding as in a glass the\\nglory of the only begotten we should be\\nchanged into the same Image?**\\nTo meet the power of choice, however, some-\\nthing more was necessary than the mere revel-\\ncation of the Type it was necessary that the\\nType should be the highest conceivable Type.\\nIn other words, the Type must be an Ideal.\\nFor all true human growth, effort, and achieve-\\nment, an ideal is acknowledged to be indis-\\npensable. And all men accordingly whose\\nlives are based on principle, have set them-\\nselves an ideal, more or less perfect. It is this\\nwhich first deflects the will from what is base,\\nand turns the wayward life to what is holy.", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0309.jp2"}, "310": {"fulltext": "296 CONFORMITY TO TYPE.\\nSo much is true as mere philosophy. But\\nphilosophy failed to present men with their\\nIdeal. It has never been suggested that\\nChristianity has failed. Believers and unbe-\\nlievers have been compelled to acknowledge\\nthat Christianity holds up to the world the\\nmissing Type, the Perfect Man.\\nThe recognition of the Ideal is the first step\\nin the direction of Conformity. But let it be\\nclearly observed that it is but a step. There\\nis no vital connection between merely seeing\\nthe Ideal and being conformed to it. Thou-\\nsands admire Christ who never become Chris-\\ntians.\\nBut the great question still remains, How is\\nthe Christian to be conformed to the Type, or\\nas we should now say, dealing with conscious-\\nness, to the Ideal? The mere knowledge of the\\nIdeal is no more than a motive. How is the\\nprocess to be practically accomplished? Who\\nis to do it? Where, when, how? This is the\\ntest question of Christianity. It is here that\\nall theories of Christianity, all attempts to\\nexplain it on natural principles, all reductions\\nof it to philosophy, inevitably break down. It\\nis here that all imitations of Christianity perish.\\nIt is here, also, that personal religion finds its\\nmost fatal obstacle. Men are all quite clear\\nabout the Ideal. We are all convinced of\\nthe duty of mankind regarding it. But how\\nto secure that willing men shall attain it that\\nis the problem of religion. It is the failure to\\nunderstand the dynamics of Christianity that\\nhas most seriously and most pitifully hindered", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0310.jp2"}, "311": {"fulltext": "CONFORMITY TO TYPE. 297\\nits growth both in the individual and in the\\nrace.\\nFrom the standpoint of biology this practical\\ndifficulty vanishes in a moment. It is probably\\nthe very simplicity of the law regarding it that\\nhas made men stumble. For nothing is so in-\\nvisible to most men as transparency. The law\\nhere is the same biological law that exists in\\nthe natural world. For centuries men have\\nstriven to find out ways and means to conform\\nthemselves to this type. Impressive motives\\nhave been pictured, the proper circumstances\\narranged, the direction of effort defined, and\\nmen have toiled, struggled, and agonized to\\nconform themselves to the Image of the Son.\\nCan the protoplasm conform itself to its type?\\nCan the embryo fashion itself? Is Conformity\\nto Type produced by the matter or by the life,\\nby the protoplasm or by the Type? Is organi-\\nzation the cause of life or the effect of it? It\\nis the effect of it. Conformity to Type, there-\\nfore, is secured by the type. Christ makes the\\nChristian.\\nMen need only to reflect on the automatic\\nprocesses of their natural body to discover that\\nthis is the universal law of Life. What does\\nany man consciously do, for instance, in the\\nmatter of breathing? What part does he take\\nin circulating the blood, in keeping up the\\nrhythm of his heart? What control has he over\\ngrowth? What man by taking thought can\\nadd a cubit to his stature? What part volun-\\ntarily does man take in secretion, in digestion,\\nin the reflex actions? In point of fact is he not\\n20 Natural Law", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0311.jp2"}, "312": {"fulltext": "298 CONFORMITY TO TYPE.\\nafter all the veriest automaton, every organ\\nof his body given him, every function arranged\\nfor him, brain and nerve, thought and sensa-\\ntion, will and conscience, all provided for him\\nready made? And yet he turns upon his soul\\nand wishes to organize that himself O prepos-\\nterous and vain man, thou who couldest not\\nmake a finger nail of thy body, thinkest thou to\\nfashion this wonderful, mysterious, subtle soul\\nof thine after the ineffable Image? Wilt thou\\never permit thyself to be conformed to the\\nImage of the Son? Wilt thou, who canst not\\nadd a cubit to thy stature, submit to be raised\\nby the Type- Life within thee to the perfect\\nstature of Christ?\\nThis is a humbling conclusion. And there-\\nfore men will resent it. Men will still experi-\\nment by works of righteousness which they\\nhave done to earn the Ideal life. The doc-\\ntrine of Human Inability, as the Church calls\\nit, has always been objectionable to men who\\ndo not know themselves. The doctrine itself,\\nperhaps, has been partly to blame. While it\\nhas been often affirmed in such language as\\nrightly to humble men, it has also been stated\\nand cast in their teeth with words which could\\nonly insult them. Merely to assert dogmatic-\\nally that man has no power to move hand or\\nfoot to help himself toward Christ, carries no\\nreal conviction. The weight of human author-\\nity is always powerless, and ought to be\\nwhere the intelligence is denied a rationale.\\nIn the light of modern science when men seek\\na reason for every thought of God or man, this", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0312.jp2"}, "313": {"fulltext": "CONFORMITY TO TYPE. 299\\nold doctrine with its severe and almost in-\\nhuman aspect\u00e2\u0080\u0094 till rightly understood\u00e2\u0080\u0094 must\\npresently have succumbed. But to the biolo-\\ngist it cannot die. It stands to him on the\\nsolid ground of Nature. It has a reason in\\nthe laws of life which must resuscitate it and\\ngive it another lease of years. Bird-Life\\nmakes the Bird. Christ- Life makes the Chris-\\ntian. No man by taking thought can add a\\ncubit to his stature.\\nSo much for the scientific evidence. Here\\nis the corresponding statement of the truth\\nfrom Scripture. Observe the passive voice in\\nthese sentences: Begotten of God; The\\nnew man which is renewed in knowledge after\\nthe Image of Him that created him; or this,\\nWe are changed into the same Image; or\\nthis, Predestinate to be conformed to the\\nImage of His Son or again, Until Christ\\nbe formed in you; or, Except a man be\\nborn again he cannot see the Kingdom of\\nGod; Except a man be born of water and of\\nthe Spirit he cannot enter the Kingdom of\\nGod. There is one outstanding verse which\\nseems at first sight on the other side: Work\\nout your own salvation with fear and trem-\\nbling; but as one reads on he finds, as if the\\nwriter dreaded the very misconception, the\\ncomplement, For it is God which worketh in\\nyou both to will and to do of His good\\npleasure.\\nIt will be noticed in these passages, and in\\nothers which might be named, that the process\\nof transformation is referred indifferently to", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0313.jp2"}, "314": {"fulltext": "300 CONFORMITY TO TYPE.\\nthe agency of each Person of the Trinity in\\nturn. We are not concerned to take up this\\nquestion of detail. It is sufficient that the\\ntransformation is wrought.\\nTheologians, however, distinguish thus: the\\nindirect agent is Christ, the direct influence is\\nthe Holy Spirit. In other words, Christ by\\nHis Spirit renews the souls of men.\\nIs man, then, out of the arena altogether?\\nIs he mere clay in the hands of the potter, a\\nmachine, a tool, an automaton? Yes and No.\\nIf he were a tool he would not be a man. If\\nhe were a man he would have something to do.\\nOne need not seek to balance what God does\\nhere, and what man does. But we shall attain\\nto a sufficient measure of truth on a most deli-\\ncate problem if we make a final appeal to the\\nnatural life. We find that in maintaining this\\nnatural life Nature has a share and man has a\\nshare. By far the larger part is done for us\\nthe breathing, the secreting, the circulating of\\nthe blood, the building up of the organism.\\nAnd although the part which man plays is a\\nminor part, yet, strange to say, it is not less\\nessential to the well-being, and even to the\\nbeing of the whole. For instance, man has to\\ntake food. He has nothing to do with it after\\nhe has once taken it, for the moment it passes\\nhis lips it is taken in hand by reflex actions\\nand handed on from one organ to another, his\\ncontrol over it, in the natural course of things,\\nbeing completely lost. But the initial act was\\nhis. And without that nothing could have\\nbeen done. Now whether there be an exact", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0314.jp2"}, "315": {"fulltext": "CONFORMITY TO TYPE. 301\\nanalogy between the voluntary and involun-\\ntary functions in the body, and the correspond-\\ning processes in the soul, we do not at present\\ninquire. But this will indicate, at least, that\\nman has his own part to play. Let him choose\\nLife let him daily nourish his soul let him\\nforever starve the old life let him abide con-\\ntinuously as a living branch in the Vine, and\\nthe True-Vine Life will flow into his soul;\\nassimilating, renewing, conforming to Type,\\ntill Christ, pledged by His own law, be formed\\nin him.\\nWe have been dealing with Christianity at its\\nmost mystical point. Mark here once more its\\nabsolute naturalness. The pursuit of the Type\\nis just what all Nature is engaged in. Plant\\nand insect, fish and reptile, bird and mammal\\nthese in their several spheres are striving\\nafter the Type. To prevent its extinction, to\\nennoble it, to people earth and sea and sky\\nwith it this is the meaning of the Struggle\\nfor Life. And this is our life to pursue the\\nType, to populate the world with it.\\nOur religion is not all a mistake. We are\\nnot visionaries. We are not unpractical, as\\nmen pronounce us, when we worship. To try\\nto follow Christ is not to be righteous over-\\nmuch. True men are not rhapsodizing when\\nthey preach; nor do those waste their lives\\nwho waste themselves in striving to extend the\\nKingdom of God on earth. This is what life\\nis for. The Christian in his life-aim is in\\nstrict line with Nature. What man calls his\\nsupernatural is quite natural.", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0315.jp2"}, "316": {"fulltext": "302 CONFORMITY TO TYPE.\\nMark well also the splendor of this idea of\\nsalvation. It is not merely final safety, to\\nbe forgiven sin, to evade the curse. It is not,\\nvaguely, to get to heaven. It is to be con-\\nformed to the Image of the Son. It is for\\nthese poor elements to attain the Supreme\\nBeauty. The organizing Life being Eternal, so\\nmust this Beauty be immortal. Its progress\\ntowards the Immaculate is already guaranteed.\\nAnd more than all there is here fulfilled the\\nsublimest of all prophecies; not Beauty alone\\nbut Unity is secured by the type Unity of\\nman and man, God and man, God and Christ\\nand man, till **all shall be one.**\\nCould Science in its most brilliant anticipa-\\ntions for the future of its highest organism\\never have foreshadowed a development like\\nthis? Now that the revelation is made to it, it\\nsurely recognizes it as the missing point in\\nEvolution, the climax to which all Creation\\ntends. Hitherto Evolution had no future. It\\nwas a pillar with marvelous carving, growing\\nricher and finer towards the top, but without\\na capital: a pyramid, the vast base buried in\\nthe inorganic, towering higher and higher, tier\\nabove tier, life above life, mind above mind,\\never more perfect in its workmanship, more\\nnoble in its symmetry, and yet withal so much\\nthe more mysterious in its aspiration. The\\nmost curious eye, following it upwards, saw\\nnothing. The cloud fell and covered it. Just\\nwhat men wanted to see was hid. The work\\nof the ages had no apex. But the work begun\\nby Nature is finished by the Supernatural as", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0316.jp2"}, "317": {"fulltext": "CONFORMITY TO TYPE. 303\\nwe are wont to call the higher natural. And\\nas the veil is lifted by Christianity it strikes\\nmen dumb with wonder. For the goal of Evo-\\nlution is Jesus Christ.\\nThe Christian life is the only life that will\\never be completed. Apart from Christ the life\\nof man is a broken pillar, the race of Men an\\nunfinished pyramid. One by one in sight of\\nEternity all human Ideals fall short, one by\\none before the open grave all human hopes dis-\\nsolve. The Laureate sees a moment s light in\\nNature s jealousy for the Type; but that too\\nvanishes.\\n*So careful of the type? but no,\\nFrom scarped cliff and quarried stone\\nShe cries, A thousand types are gone\\nI care for nothing, all shall go.\\nAll shall go No, one Type remains. Whom\\nHe did foreknow He also did predestinate to\\nbe conformed to the Image of His Son. And\\nWhen Christ who is our life shall appear, then\\nshall ye also appear with Him in glory.", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0317.jp2"}, "318": {"fulltext": "", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0318.jp2"}, "319": {"fulltext": "SEMI-PARASITISM.\\n305\\n20", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0319.jp2"}, "320": {"fulltext": "The Situation that has not its Duty, its Ideal, was\\nnever yet occupied by man. Yes, here, in this poor,\\nmiserable, hampered, despicable Actual, wherein thou\\neven now standest, here or nowhere is thy Ideal work\\nit out, therefrom, and working, believe, live, be free.\\nCarlyle.\\nao6", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0320.jp2"}, "321": {"fulltext": "SEMI-PARASITISM.\\nWork out your own salvation. \u00e2\u0080\u0094Paul.\\nAny new set of conditions occurring to an animal\\nwhich render its food and safety very easily attained,\\nseem to lead as a rule to degeneration. E. Ray\\nLankester.\\nParasites are the paupers of Nature. They\\nare forms of life which will not take the trou-\\nble to find their own food, but borrow or steal\\nit from the more industrious. So deep-rooted\\nis this tendency in Nature, that plants may\\nbecome parasitic it is an acquired habit as\\nwell as animals and both are found in every\\nstate of beggary, some doing a little for them-\\nselves, while others, more abject, refuse even\\nto prepare their own food.\\nThere are certain plants the Dodder, for\\ninstance which begin life with the best inten-\\ntions, strike true roots into the soil, and really\\nappear as if they meant to be independent for\\nlife. But after supporting themselves for a\\nbrief period they fix curious sucking discs into\\nthe stem and branches of adjacent plants.\\nAnd after a little experimenting, the epiphyte\\nfinally ceases to do anything for its own sup-\\nport, thenceforth drawing all its supplies ready-\\nmade from the sap of its host. In this parasitic\\nstate it has no need for organs of nutrition of\\nits own, and Nature, therefore, takes them\\n307", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0321.jp2"}, "322": {"fulltext": "308 SEMI-PARASITISM.\\naway. Henceforth, to the botanist, the adult\\nDodder presents the degraded spectacle of a\\nplant without a root, without a twig, without a\\nleaf, and having a stem so useless as to be\\ninadequate to bear its own weight.\\nIn the Mistletoe the parasitic habit has\\nreached a stage in some respects lower still.\\nIt has persisted in the downward course for so\\nmany generations that the young forms even\\nhave acquired the habit and usually begin life\\nat once as parasites. The Mistletoe berries,\\nwhich contain the seed of the future plant, are\\ndeveloped specially to minister to this degen-\\neracy, for they glue themselves to the branches\\nof some neighboring oak or apple, and there\\nthe young Mistletoe starts as a dependent from\\nthe first.\\nAmong animals these lazzaroni are more\\nlargely represented still. Almost every animal\\nis a living poor-house, and harbors one or\\nmore species of epizoa or entozoa, supplying\\nthem gratis, not only with a permanent home,\\nbut with all the necessaries and luxuries of\\nlife.\\nWhy does the naturalist think hardly of the\\nparasites? Why does he speak of them as\\ndegraded, and despise them as the most igno-\\nble creatures in Nature? What more can an\\nanimal do than eat, drink, and die to-morrow?\\nIf under the fostering care and protection of a\\nhigher organism it can eat better, drink more\\neasily, live more merrily, and die, perhaps not\\nuntil the day after, why should it not do so?\\nIs parasitism, after all, not a somewhat clever", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0322.jp2"}, "323": {"fulltext": "SEMI-PARASITISM. 809\\nruse? Is it not an ingenious way of securing\\nthe benefits of life while evading its responsi-\\nbilities? And although this mode of livelihood\\nis selfish, and possibly undignified, can it be\\nsaid that it is immoral?\\nThe naturalist s reply to this is brief. Par-\\nasitism, he will say, is one of the gravest\\ncrimes in Nature. It is a breach of the law of\\nEvolution. Thou shalt evolve, thou shalt\\ndevelop all thy faculties to the full, thou shalt\\nattain to the highest conceivable perfection of\\nthy race and so perfect thy race this is the\\nfirst and greatest commandment of Nature.\\nBut the parasite has no thought for its race,\\nor for perfection in any shape or form. It\\nwants two things food and shelter. How it\\ngets them is of no moment. Each member\\nlives exclusively on its own account, an isola-\\nted, indolent, selfish, and backsliding life.\\nThe remarkable thing is that Nature permits\\nthe community to be taxed in this way appar-\\nently without protest. For the parasite is a\\nconsumer pure and simple. And the Perfect\\nEconomy of Nature is surely for once at fault\\nwhen it encourages species numbered by thou-\\nsands which produce nothing for their own or\\nfor the general good, but live, and live luxur-\\niously, at the expense of others?\\nNow, when we look into the matter, we very\\nsoon perceive that instead of secretly counte-\\nnancing this ingenious device by which para-\\nsitic animals and plants evade the great law of\\nthe Struggle for Life, Nature sets her facf\\nmore sternly against it. And, instead of allow-", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0323.jp2"}, "324": {"fulltext": "SiO SEMI-PARASITISM.\\ning the transgressors to slip through her fin-\\ngers, as one might at first suppose, she visits\\nupon them the most severe and terrible penal-\\nties. The parasite, she argues, not only injures\\nitself, but wrongs others. It disobeys the fun-\\ndamental law of its own being, and taxes the\\ninnocent to contribute to its disgrace. So that\\nif Nature is just, if Nature has an avenging\\nhand, if she holds one vial of wrath more full\\nand bitter than another, it shall surely be\\npoured out upon those who are guilty of this\\ndouble sin. Let us see what form this punish-\\nment takes.\\nObservant visitors to the sea-side, or let us\\nsay to an aquarium, are familiar with those\\ncurious little creatures known as Hermit-crabs.\\nThe peculiarity of the Hermits is that they\\ntake up their abode in the cast-off shell of some\\nother animal, not unusually the whelk; and\\nhere, like Diogenes in his tub, the creature\\nlives a solitary, but by no means an inactive\\nlife.\\nThe Pagurus, however, is not a parasite.\\nAnd yet although in no sense of the word a\\nparasite, this way of inhabiting throughout life\\na house built by another animal approaches so\\nclosely the parasitic habit, that we shall find it\\ninstructive as a preliminary illustration, to con-\\nsider the effect of this free-house policy on the\\noccupant. There is no doubt, to begin with,\\nthat, as has been already indicated, the habit\\nis an acquired one. In its general anatomy the\\nHermit is essentially a crab. Now the crab is\\nan animal which, from the nature of its envi-", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0324.jp2"}, "325": {"fulltext": "SEMI-PARASITISM. 311\\nronment, has to lead a somewhat rough and\\nperilous life. Its days are spent amongst jag-\\nged rocks and boulders. Dashed about by\\nevery wave, attacked on every side by mon-\\nsters of the deep, the crustacean has to protect\\nitself by developing a strong and serviceable\\ncoat of mail.\\nHow best to protect themselves has been the\\nproblem to which the whole crab family have\\naddressed themselves; and, in considering the\\nmatter, the ancestors of the Hermit-crab hit\\non the happy device of re-utilizing the habita-\\ntions of the moUusks which lay around them in\\nplenty, well-built, and ready for immediate\\noccupation. For generations and generations,\\naccordingly, the Hermit-crab has ceased to\\nexercise itself upon questions of safety, and\\ndwells in its little shell as proudly and securel)^\\nas if its second-hand house were a fortress\\nerected especially for its private use.\\nWherein, then, has the Hermit suffered for\\nthis cheap, but real solution of a practical\\ndifficulty? Whether its laziness costs it any\\nmoral qualms, or whether its cleverness be-\\ncomes to it a source of congratulation, we do\\nnot know but judged from the appearance the\\nanimal makes under the searching gaze of the\\nzoologist, its expedient is certainly not one to\\nbe commended. To the eye of Science its sin\\nis written in the plainest characters on its very\\norganization. It has suffered in its own ana-\\ntomical structure just by as much as it has\\nborrowed from an external source. Instead of\\nbeing a perfect crustacean it has allowed cer-", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0325.jp2"}, "326": {"fulltext": "312 SEMI-PARASITISM.\\ntain important parts of its body to deteriorate.\\nAnd several vital organs are partially or wholly\\natrophied.\\nIts sphere of life also is now seriously lim-\\nited; and by a cheap expedient to secure\\nsafety, it h as fatally lost its independence. It\\nis plain from its anatomy that the Hermit-crab\\nwas not always a Hermit-crab. It was meant\\nfor higher things. Its ancestors doubtless\\nwere more or less perfect crustaceans, though\\nwhat exact stage of development was reached\\nbefore the hermit habit became fixed in the\\nspecies we cannot tell. But from the moment\\nthe creature took to relying on an external\\nsource it began to fall. It slowly lost in its\\nown person all that it now draws from exter-\\nnal aid.\\nAs an important item in the day s work,\\nnamely, the securing of safety and shelter, was\\nnow guaranteed to it, one of the chief induce-\\nments to a life of high and vigilant effort was at\\nthe same time withdrawn. A number of func-\\ntions, in fact, struck work. The whole of the\\nparts, therefore, of the complex organism\\nwhich ministered to these functions, from lack\\nof exercise, or total disuse, became gradually\\nfeeble; and ultimately, by the stern law that\\nan unused organ must suffer a slow but inevit-\\nable atrophy, the creature not only lost all\\npower of motion in these parts, but lost the\\nparts themselves, and otherwise sank into a\\nrelatively degenerate condition.\\nEvery normal crustacean, on the other hand,\\nhas the abdominal region of the body covered", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0326.jp2"}, "327": {"fulltext": "SEMI-PARASITISM. 313\\nby a thick chitinous shell. In the Hermits\\nthis is represented only a by a thin and deli-\\ncate membrane of which the sorry figure the\\ncreature cuts when drawn from its foreign\\nhiding-place is sufficient evidence. Any one\\nwho now examines further this half-naked and\\nwoe-begone object, will perceive also that the\\nfourth and fifth pair of limbs are either so\\nsmall and wasted as to be quite useless or alto-\\ngether rudimentary; and, although certainly\\nthe additional development of the extremity\\nof the tail into an organ for holding on to its\\nextemporized retreat may be regarded as a\\nslight compensation, it is clear from the whole\\nstructure of the animal that it has allowed\\nitself to undergo severe Degeneration.\\nIn dealing with the Hermit-crab, in short,\\nwe are dealing with a case of physiological\\nbacksliding. That the creature has lost any-\\nthing by this process from a practical point of\\nview is not now argued. It might fairly be\\nshown, as already indicated, that its freedom\\nis impaired by its cumbrous eko-skeleton, and\\nthat, in contrast with other crabs, who lead a\\nfree and roving life, its independence gener-\\nally is greatly limited. But from the physio-\\nlogical standpoint, there is no question that the\\nHermit tribe have neither discharged their\\nresponsibility to Nature nor to themselves. If\\nthe end of life is merely to escape death, and\\nserve themselves, possibly they have done\\nwell but if it is to attain an ever-increasing\\nperfection, then are they backsliders, indeed.\\nA zoologist s verdict would be that by this act", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0327.jp2"}, "328": {"fulltext": "314 SEMI-PARASITISM.\\nthey have forfeited to some extent their place\\nin the animal scale. An animal is classed as\\nlow or high according as it is adapted to less\\nor more complex conditions of life. This is\\nthe true standpoint from which to judge all\\nliving organisms. Were perfection merely a\\nmatter of continual eating and drinking, the\\nAmoeba the lowest known organism might\\ntake rank with the highest, Man, for the one\\nnourishes itself and saves its skin almost as\\ncompletely as the other. But judged by the\\nhigher standard of Complexity, that is, -by\\ngreater or lesser adaptation to more or less\\ncomplex conditions, the gulf between them is\\ninfinite.\\nWe have now received a preliminary idea,\\nalthough not from the study of a true parasite,\\nof the essential principles involved in a parasit-\\nism. And we may proceed to point out the\\ncorrelative in the moral and spiritual spheres.\\nWe confine ourselves for the present to one\\npoint. The difference between the Hermit-\\ncrab and a true parasite is, that the former has\\nacquired a semi-parasitic habit only with refer-\\nence to safety. It may be that the Hermit\\ndevours as a preliminary the accommodating\\nmolluscs whose tenement it covets; but it\\nwould become a real parasite only on the sup-\\nposition that the whelk was of such size as to\\nkeep providing for it throughout life, and that\\nthe external and internal organs of the crab\\nshould disappear, while it lived henceforth, by\\nsimple imbibition, upon the elaborated juices\\nof its host. All the moUusk provides, however,", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0328.jp2"}, "329": {"fulltext": "SEMI-PARASITISM. 315\\nfor the crustacean in this instance is safety,\\nand, accordingly, in the meantime we limit our\\napplication to this. The true parasite presents\\nus with an organism so much more degraded\\nin all its parts, that its lessons may well be\\nreserved until we have paved the way to\\nunderstand the deeper bearings of the subject.\\nThe spiritual principle to be illustrated in\\nthe meantime stands thus: Any principle\\nwhich secures the safety of the individual\\nwithout personal effort or the vital exercise of\\nfaculty is disastrous to moral character. We\\ndo not begin by attempting to define words.\\nWere we to define truly what is meant by\\nsafety or salvation, we should be spared fur-\\nther elaboration, and the law would stand out\\nas a sententious commonplace. But we have\\nto deal with the ideas of safety as these are\\npopularly held, and the chief purpose at this\\nstage is to expose what may be called the Par-\\nasitic Doctrine of Salvation. The phases of\\nreligious experience about to be described may\\nbe unknown to many. It remains for those\\nwho are familiar with the religious conceptions\\nof the masses to determine whether or not we\\nare wasting words.\\nWhat is meant by the Parasitic Doctrine of\\nSalvation one may, perhaps, best explain by\\nsketching two of its leading types. The first\\nis the doctrine of the Church of Rome; the\\nsecond, that represented by the narrower\\nEvangelical Religion. We take these relig-\\nions, however, not in their ideal form, with\\nwhich possibly we should have little quarrel.", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0329.jp2"}, "330": {"fulltext": "316 SEMI-PARASITISM.\\nbut in their practical working, or in the form\\nin which they are held especially by the rank\\nand file of those who belong respectively to\\nthese communions. For the strength or weak-\\nness of any religious system is best judged\\nfrom the form in which it presents itself to, and\\ninfluences the common mind.\\nNo more perfect or more sad example of\\nsemi-parasitism exists than in the case of those\\nilliterate thousands who, scattered everywhere\\nthroughout the habitable globe, swell the lower\\nranks of the Church of Rome. Had an organ-\\nization been specially designed, indeed, to in-\\nduce the parasitic habit in the souls of men,\\nnothing better fitted to its disastrous end could\\nbe established than the system of Roman\\nCatholicism. Roman Catholicism offers to the\\nmasses a molluscan shell. They have simply\\nto shelter themselves within its pale and they\\nare safe.* But what is this safe It is an\\nexternal safety the safety of an institution.\\nIt is a salvation recommended to men by all\\nthat appeals to the motives in most common\\nuse with the vulgar and the superstitious, but\\nwhich has as little vital connection with the\\nindividual soul as the dead whelk s shell with\\nthe living Hermit. Salvation is a relation at\\nonce vital, personal, and spiritual. This is\\nmechanical and purely external. And this is,\\nof course, the final secret of its marvelous suc-\\ncess and world-wide power. A cheap religion\\nis the desideratum of the human heart and\\nan assurance of salvation at the smallest possi-\\nble cost forms the tempting bait held out to a", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0330.jp2"}, "331": {"fulltext": "SEMI-PARASITISM. 317\\nconscience-stricken world by the Romish\\nChurch. Thousands, therefore, who have never\\nbeen taught to use their faculties in working\\nout their own salvation, thousands who will\\nnot exercise themselves religiously, and who\\nyet cannot be without the exercises of relig-\\nions intrust themselves in idle faith to that\\nvenerable house of refuge which for centuries\\nhas stood between God and man. A Church\\nwhich has harbored generations of the elect,\\nwhose archives enshrine the names of saints,\\nwhose foundations are consecrated with mar-\\ntyr s blood shall it not afford a sure asylum\\nfor any soul which would make its peace with\\nGod? So, as the Hermit into the moUuscan\\nshell, creeps the poor soul within the pale of\\nRome, seeking, like Adam in the garden, to\\nhide its nakedness from God.\\nWhy does the true lover of men restrain not\\nhis lips in warning his fellows against this and\\nall other priestly religion? It is not because\\nhe fails to see the prodigious energy of the\\nPapal See, or to appreciate the many noble\\ntypes of Christian manhood nurtured within its\\npale. Nor is it because its teachers are often\\ncorrupt and its system of doctrine inadequate\\nas a representation of the Truth charges\\nwhich have to be made more or less against all\\nreligions. But it is because it ministers falsely\\nto the deepest need of man, reduces the end of\\nreligion to selfishness, and offers safety with-\\nout spirituality. That these, theoretically, are\\nits pretensions, we do not affirm; but that its\\npractical working is to induce in man, and in", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0331.jp2"}, "332": {"fulltext": "318 SEMI-PARASITISM.\\nits worst forms, the parasitic habit, is testified\\nby results. No one who has studied the religf-\\nion of the Continent upon the spot, has failed\\nto be impressed with the appalling spectacle\\nof tens of thousands of unregenerate men shel-\\ntering themselves, as they conceive it for Eter-\\nnity, behind the Sacraments of Rome.\\nThere is no stronger evidence of the inborn\\nparasitic tendency in man in things religious\\nthan the absolute complacency with which\\neven cultured men will hand over their eternal\\ninterests to the care of a Church. We can\\nnever dismiss from memory the sadness with\\nwhich we once listened to the confession of a\\ncertain foreign professor: I used to be con-\\ncerned about religion, he said in substance,\\n*but religion is a great subject. I was very\\nbusy: there was little time to settle it for my-\\nself. A Protestant, my attention was called to\\nthe Roman Catholic religion. It suited my\\ncase. And instead of dabbling in religion for\\nmyself, I put myself in its hands. Once a\\nyear, he concluded, I go to mass. These\\nwere the words of one whose work will live in\\nthe history of his country, one, too, who knew\\nall about parasitism. Yet, though he thought\\nit not, this is parasitism in its worst and most\\ndegrading form. Nor, in spite of its intellec-\\ntual, not to say moral, sin, is this an extreme\\nor exceptional case. It is a case which is\\nbeing duplicated every day in our own\\ncountry, only here the confession is expressed\\nv^ith a candor which is rare in company with\\nactions betraying so signally the want of it.", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0332.jp2"}, "333": {"fulltext": "SEMI-PARASITISM. 319\\nThe form of parasitism exhibited by a cer-\\ntain section of the narrower Evangelical school\\nis altogether different from that of the Church\\nof Rome. The parasite in this case seeks its\\nshelter, not in a Church, but in a Doctrine or a\\nCreed. Let it be observed again that we are\\nnot dealing with the Evangelical Religion, but\\nonly wath one of its parasitic forms a form\\nwhich will at once be recognized by all who\\nknow the popular Protestantism of this\\ncountry. We confine ourselves also at present\\nto that form which finds its encouragement in\\na single doctrine, that doctrine being a Doc-\\ntrine of the Atonement let us say, rather, a\\nperverted form of this central truth.\\nThe perverted Doctrine of the Atonemicnt,\\nwhich tends to beget the parasitic habit, may\\nbe defined in a single sentence it is very much\\nbecause it can be defined in a single sentence\\nthat it is a perversion. Let us state it in a\\nconcrete form. It is put to the individual in\\nthe following syllogism: You believe Christ\\ndied for sinners; you are a sinner; therefore\\nChrist died for you and hence you are saved.\\nNow what is this but another species of mollus-\\ncan shell? Could any trap for a benighted soul\\nbe more ingeniously planned? It is not super-\\nstition that is appealed to this time; it is\\nreason. The agitated soul is invited to creep\\ninto the convolutions of a syllogism, and en-\\ntrench itself bekind a Doctrine more venerable\\neven than the Church. But words are mere\\nchitine. Doctrines may have no more vital\\ncontact with the soul than priest or sacrament.", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0333.jp2"}, "334": {"fulltext": "320 SEMI-PARASITISM.\\nno further influence on life and character than\\nstone and lime. And yet the apostles of para-\\nsitism pick a blackguard from the streets, pass\\nhim through this plausible formula, and turn\\nhim out a convert in the space of as many\\nminutes as it takes to tell it.\\nThe zeal of these men, assuredly, is not to\\nbe questioned; their instincts are right, and\\ntheir work is often not in vain. It is possible,\\ntoo, up to a certain point, to defend this Salva-\\ntion by Formula. Are these not the very\\nwords of Scripture? Did not Christ Himself\\nsay, **It is finished And is it not written,\\n**By grace are ye saved through faith, Not\\nof works, lest any man should boast, and He\\nthat believe th on the Son hath everlasting\\nlife To which, however, one m.ight also\\nanswer in the words of Scripture, The Devils\\nalso believe, and Except a man be born\\nagain he cannot see the Kingdom of God.\\nBut without seeming to make text refute text,\\nlet us ask rather what the supposed convert\\npossesses at the end of the process. That\\nChrist saves sinners, even blackguards from\\nthe street, is a great fact; and that the simple\\nwords of the street evangelist do sometimes\\nbring this home to man with convincing power\\nis also a fact. But in ordinary circumstances,\\nwhen the inquirer s mind is rapidly urged\\nthrough the various stages of the above piece\\nof logic, he is left to face the future and blot\\nout the past with a formula of words.\\nTo be sure these words may already convey a\\ngerm of truth, they may yet be filled in with a", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0334.jp2"}, "335": {"fulltext": "SEMI-PARASITISM. 321\\nwealth of meaning and become a lifelong\\npower. But we would state the case against\\nSalvation by Formula with ignorant and un-\\nwarranted clemency did we for a moment con-\\nvey the idea that this is always the actual\\nresult. The doctrine plays too well into the\\nhands of the parasitic tendency to make it pos-\\nsible that in more than a minority of cases the\\nresult is anything but disastrous. And it is\\ndisastrous not in that, sooner or later, after\\nlosing half their lives, those who rely on the\\nnaked syllogism come to see their mistake, but\\nin that thousands never come to see it at all.\\nAre there not men who can prove to you and\\nto the world, by the irresistible logic of text,\\nthat they are saved, whom you know to be not\\nonly unworthy of the Kingdom of God which\\nwe all are but absolutely incapable of enter-\\ning it? The condition of membership in the\\nKingdom of God is well known who fulfil this\\ncondition and who do not, is not well known.\\nAnd yet the moral test, in spite of the difficulty\\nof its applications, will always, and rightly, be\\npreferred by the world to the theological.\\nNevertheless, in spite of the world s verdict,\\nthe parasite is content. He is **safe. Years\\nago his mind worked through a certain chain\\nof phrases in which the words believe and\\nsaved were the conspicuous terms. And\\nfrom that moment, by all Scriptures, by all\\nlogic, and by all theology, his future was guar-\\nanteed. He took out, in short, an insurance\\npolicy, by which he was infallibly secured\\neternal life at death. This is not a matter to\\n21 Natural Law", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0335.jp2"}, "336": {"fulltext": "323 SEMI-PARASITISM.\\nmake light of. We wish we were caricaturing\\ninstead of representing things as they are.\\nBut we carry with us all who intimately\\nknow the spiritual condition of the Narrow\\nChurch in asserting that in some cases at least\\nits members have nothing more to show for\\ntheir religion than .9. formula, a syllogism, a cant\\nphrase, or an experience of some kind which\\nhappened long ago, and which men told them\\nat the time was called Salvation. Need we\\nproceed to formulate objections to the parasi-\\ntism of Evangelicism? Between it and the Reli-\\ngion of the Church of Rome there is an affinity\\nas real as it is unsuspected. For one thing\\nthese religions are spiritually disastrous as well\\nas theologically erroneous in propagating a\\nfalse conception of Christianity. The funda-\\nmental idea alike of the extreme Roman\\nCatholic and extreme Evangelical Religions is\\nEscape. Man s chief end is to *get off.\\nAnd all factors in religion, the highest and\\nm.ost sacred, are degraded to this level. God,\\nfor example, is a Great Lawyer. Or He is the\\nAlmighty Enemy; it is from Him we have to\\n**get off. Jesus Christ is the One who gets\\nus off a theological figure who contrives so to\\nadjust matters federally that the way is clear.\\nThe Church in the one instance is a kind of\\nconveyancing office where the transaction is\\nduly concluded, each party accepting the\\nother s terms in the other case, a species of\\nsheep-pen where the flock awaits impatiently\\nand indolently the final consummation. Gen-\\nerally, the means are mistaken for the end,", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0336.jp2"}, "337": {"fulltext": "SEMI-PARASITISM. 323\\nand the opening up of the possibility of spiritual\\ngrowth becomes the signal to stop growing.\\nSecond, these being cheap religions, are in-\\nevitably accompanied by a cheap life. Safety\\nbeing guaranteed from the first, there remains\\nnothing else to be done. The mechanical way\\nin which the transaction is effected, leaves the\\nsoul without stimulus, and the character\\nremiains untouched by the moral aspects of the\\nsacrifice of Christ. He who is unjust is unjust\\nstill he who is unholy is unholy still. Thus\\nthe whole scheme ministers to the Degenera-\\ntion of Organs. For here, again, by just as\\nmuch as the organism borrows mechanically\\nfrom an external source, by so much exactly\\ndoes it lose in its own organization. Whatever\\nrest is provided by Christianity for the child-\\nren of God, it is certainly never contemplated\\nthat it should supersede personal effort. And\\nany rest which ministers to indifference is im-\\nmoral and unreal it makes parasites and not\\nmen. Just because God worketh in him, as\\nthe evidence and triumph of it, the true child\\nof God work out his own salvation works it\\nout having really received it not as a light\\nthing, a superfluous labor, but with fear and\\ntrembling as a reasonable and indispensable\\nservice.\\nIf it be asked, then, shall the parasite be\\nsaved or shall he not, the answer is that the\\nidea of salvation conveyed by the question\\nmakes a reply all but hopeless. But if by sal-\\nvation is meant, a trusting in Christ in order\\nto likeness to Christ, in order to that holiness", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0337.jp2"}, "338": {"fulltext": "324 SEMI-PARASITISM.\\nwithout which no man shall see the Lord, the\\nreply is that the parasite s hope is absolutely\\nvain. So far from ministering to growth, para-\\nsitism ministers to decay. So far from min-\\nistering to holiness, that is to wholeness, para-\\nsitism ministers to exactly the opposite. One\\nby one the spiritual faculties droop and die,\\none by one from lack of exercise the muscles\\nof the soul grow weak and flaccid, one by one\\nthe moral activities cease. So from him thai\\nhath not, is taken away that which he hath,\\nand after a few years of parasitism there is\\nnothing left to save.\\nIf our meaning up to this point has beer\\nsufficiently obscure to make the objection no\\\\^\\npossible that this protest against Parasitism h\\nopposed to the doctrines of Free Grace, we\\ncannot hope in a closing sentence to free the\\nargument from a suspicion so ill-judged. The\\nadjustment between Faith and Works does noi\\nfall within our province now. Salvation trul)\\nis the free gift of God, but he who really knowi\\nhow much this means knows and just because\\nit means so much how much of consequeni\\naction it involves. With the central doctrine:\\nof grace the whole scientific argument is in toe\\nwonderful harmony to be found wanting here\\nThe natural life, not less than the eternal, h\\nthe gift of God. But life in either case is th(\\nbeginning of a growth and not the end o:\\ngrace. To pause where we should begin, t(\\nretrograde where we should advance, to seel\\na mechanical security that we may cover inertia\\nand find a wholesale salvation in which there ij\\nno personal sanctification this is Parasitism.", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0338.jp2"}, "339": {"fulltext": "PARASITISM.\\n325", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0339.jp2"}, "340": {"fulltext": "**And so I live, you see,\\nGo through the world, try, prove, reject.\\nPrefer, still struggling to effect\\nMy warfare happy that I can\\nBe crossed and thwarted as a man,\\nNot left in God s contempt apart,\\nWith ghastly smooth life, dead at heart,\\nTame in earth s paddock as her prize.\\nThank God, no paradise stands barred\\nTo entry, and I find it hard\\nTo be a Christian, as I said. Browning.", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0340.jp2"}, "341": {"fulltext": "PARASITISM.\\nWork out your own salvation. Paul.\\nBe no longer a chaos, but a World, or even World-\\nkin. Produce Produce Were it but the pitifullest\\ninfinitesimal fraction of a Product, produce it. in God s\\nname Carlyle.\\nFrom a study of the habits and organization\\nof the family of Hermit-crabs we have already\\ngained some insight into the nature and effects\\nof parasitism. But the Hermit-crab, be it re-\\nmembered, is in no real sense a parasite. And\\nbefore we can apply the general principle fur-\\nther we must address ourselves briefly to the\\nexamination of a true case of parasitism.\\nWe have not far to seek. Within the body\\nof the Hermit-crab a minute organism may\\nfrequently be discovered resembling, when\\nmagnified, a miniature kidney-bean. A bunch\\nof root-like processes hangs from one side, and\\nthe extremities of these are seen to ramify in\\ndelicate films through the living tissues of the\\ncrab. This simple organism is known to the\\nnaturalist as a Sacculina; and though a full-\\ngrown animal, it consists of no more parts than\\nthose just named. Not a trace of structure is\\nto be detected within this rude and all but\\ninanimate form it possesses neither legs, nor\\neyes, nor mouth, nor throat, nor stomach, nor\\nany other organs, external or internal. This\\n327", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0341.jp2"}, "342": {"fulltext": "328 PARASITISM.\\nSacculina is a typical parasite. By means of\\nits twining and thef tnous roots it imbibes auto-\\nmatically its nourishment ready-prepared from\\nthe body of the crab. It boards indeed entirely\\nat the expense of its host, who supplies it lib-\\nerally with food and shelter and everything\\nelse it wants. So far as the result to itself is\\nconcerned this arrangement may seem at first\\nsight satisfactory enough but when we inquire\\ninto the life history of this small creature we\\nunearth a career of degeneracy all but unparal-\\nleled in nature.\\nThe most certain clue to what nature meant\\nany animal to become is to be learned from its\\nembryology. Let us, therefore, examine for a\\nmoment the earliest positive stage in the\\ndevelopment of the Sacculina. When the em-\\nbryo first makes its appearance it bears not the\\nremotest resemblance to the adult animal. A\\ndifferent name even is given to it by the biolo-\\ngist, who knows it at this period as a Nauplius.\\nThis minute organism has an oval body, sup-\\nplied with six well-jointed feet by means of\\nwhich it paddles briskly through the water.\\nFor a time it leads an active and independent\\nlife, industriously securing its own food and\\nescaping enemies by its own gallantry. But\\nsoon a change takes place. The hereditary taint\\nof parasitism is in its blood, and it proceeds to\\nadapt itself to the pauper habits of its race.\\nThe tiny body first doubles in upon itself, and\\nfrom the two front limbs elongated filaments\\nprotrude. Its four hind limbs entirely disap-\\npear, and twelve short-forked swimming organs", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0342.jp2"}, "343": {"fulltext": "PARASITISM. 329\\ntemporarily take their place. Thus strangely\\nmetamorphosed the Sacculina sets out in\\nsearch of a suitable host, and in an evil hour,\\nby that fate which is always ready to accommo-\\ndate the transgressor, is thrown into the com-\\npany of the Hermit-crab. With its two Alimen-\\ntary processes which afterwards develop into\\nthe root-like organs\u00e2\u0080\u0094 it penetrates the body;\\nthe sac-like form is gradually assumed; the\\nwhole of the swimming feet drop off, they\\nwill never be needed again, and the animal\\nsettles down for the rest of its life as a parasite.\\nOne reason which makes a zoologist certain\\nthat the Sacculina is a degenerate type is, that\\nin almost all other instances of animals which\\nbegin life in the Nauplius-form and there are\\nseveral the Nauplius develops through higher\\nand higher stages, and arrives finally at the\\nhigh perfection displayed by the shrimp, lob-\\nster, crab, and other crustaceans. But instead\\nof rising to its opportunities, the sacculine\\nDauplius having reached a certain point turned\\nback. It shrunk from the struggle for life,\\nand beginning probably by seeking shelter\\nfrom its host went on to demand its food; and\\nso falling from bad to worse, became in time\\nan entire dependent.\\nIn the eyes of Nature this was a twofold\\ncrime. It was first a disregard of evolution,\\nand second, which is practically the same thing,\\nan evasion of the great law of work. And the\\nrevenge of Nature was therefore necessary.\\nIt could not help punishing the Sacculina for\\nviolated law, and the punishment, according\\n22 Natural Law", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0343.jp2"}, "344": {"fulltext": "330 PARASITISM.\\nto the strange and noteworthy way in whict\\nNature usually punishes, was meted out b;y\\nnatural processes, carried on within its owr\\norganization. Its punishment was simply thai\\nit was a Sacculina that it was a Sacculine\\nwhen it might have been a Crustacean. Instead\\nof being a free and independent organism high\\nin structure, original in action, vital witli\\nenergy, it deteriorated into a torpid and all but\\namorphous sac confined to perpetual imprison-\\nment and doomed to a living death. Any\\nnew set of conditions,* says Ray Lankester,\\noccurring to an animal which render its food\\nand safety very easily attained, seem to lead as\\na rule to degeneration just as an active healthy\\nman sometimes degenerates when he becomes\\nsuddenly possessed of a fortune or as Rome\\ndegenerated when possessed of the riches of\\nthe ancient world. The habit of parasitism\\nclearly acts upon animal organization in this\\nway. Let the parasitic life once be secured,\\narid away go legs, jaws, eyes, and ears; the\\nactive, high-gifted crab, insect, or annelid may\\nbecome a mere sac, absorbing nourishment and\\nlaying eggs.\\nThere could be no more impressive illustra-\\ntion than this of what with entire appropriate-\\nness one might call the physiology of back-\\nsliding. We fail to appreciate the meaning\\nof spiritual degeneration or detect the terrible\\nnature of the consequences only because they\\nevade the eye of sense. But could we investi-\\ngate the spirit as a living organism, or study\\nDegeneration, by E. Ray Lankester, p. 33.", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0344.jp2"}, "345": {"fulltext": "PARASITISM. 331\\nthe soul of the backslider on principles of com-\\nparative anatomy, we should have a revelation\\nof the organic effects of sin, even of the mere\\nsin of carelessness as to growth and work,\\nwhich must revolutionize our ideas of prac-\\ntical religion. There is no room for the doubt\\neven that what goes on in the body does not\\nwith equal certainty take place in the spirit\\nunder the corresponding conditions.\\nThe penalty of backsliding is not something\\nunreal and vague, some unknown quantity\\nwhich may be measured out to us disproportion-\\nately, or which perchance, since God is good,\\nwe may altogether evade. The consequences\\nare already marked within the structure of the\\nsoul. So to speak, they are physiological.\\nThe thing affected by our indifference or by\\nour indulgence is not the book of final judg-\\nment but the present fabric of the soul. The\\npunishment of degeneration is simply degen-\\neration the loss of functions, the decay of\\norgans, the atrophy of the spiritual nature. It\\nis well known that the recovery of the back-\\nslider is one of the hardest problems in spirit-\\nual work. To reinvigorate an old organ seems\\nmore difficult and hopeless than to develop a\\nnew one and the backslider s terrible lot is to\\nhave to retrace with enfeebled feet each step\\nof the way along which he strayed to make up\\ninch by inch the leeway he has lost, carrying\\nwith him a dead- weight of acquired reluctance,\\nand scarce knowing whether to be stimulated\\nor discouraged by the oppressive memory of\\nthe previous fall.", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0345.jp2"}, "346": {"fulltext": "332 PARASITISM.\\nWe are not, however, to discuss at present\\nthe physiology of backsliding. Nor need we\\npoint out at greater length that parasitism is\\nalways and indissolubly accompanied by\\ndegeneration. We wish rather to examine one\\nor two leading tendencies of the modern relig-\\nious life which directly or indirectly induce the\\nparasitic habit and bring upon thousands of\\nunsuspecting victims such secret and appalling\\npenalties as have been named.\\nTwo main causes are known to the biologist\\nas tending to induce the parasitic habit. These\\nare, first, the temptation to secure safety with-\\nout the vital exercise of faculties, and, second,\\nthe disposition to find food without earning it.\\nThe first, which we have formally considered,\\nis probably the preliminary stage in most cases.\\nThe animal, seeking shelter, finds unexpectedly\\nthat it can also thereby gain a certain measure\\nof food. Compelled in the first instance, per-\\nhaps by stress of circumstances, to rob its host\\nof a meal or perish, it gradually acquires the\\nhabit of drawing all its supplies from the same\\nsource, and thus becomes in time a confirmed\\nparasite. Whatever be its origin, however, it\\nis certain that the main evil of parasitism is\\nconnected with the further question of food.\\nMere safety with Nature is a secondary,\\nthough by no means an insignificant, consider-\\nation. And while the organism forfeits a part\\nof its organization by any method of evading\\nenemies which demands no personal effort, the\\nmost entire degeneration of the whole system", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0346.jp2"}, "347": {"fulltext": "PARASITISM. 333\\nfollows the neglect or abuse of the functions of\\nnutrition.\\nThe direction in which we have to seek the\\nwider application of the subject will now\\nappear. We have to look into those cases in\\nthe moral and spiritual sphere in which the\\nfunctions of nutrition are either neglected or\\nabused. To sustain life, physical, mental,\\nmoral, or spiritual, some sort of food is essen-\\ntial. To secure an adequate supply each organ-\\nism also is provided with special and appropri-\\nate faculties. But the final gain to the organ-\\nism does not depend so much on the actual\\namount of food procured as on the exercise\\nrequired to obtain it. In one sense the exer-\\ncise is only a means to an end, namely, the\\nfinding food but in another and equally real\\nsense, the exercise is the end, the food the\\nmeans to attain that. Neither is of permanent\\nuse without the other, but the correlation\\nbetween them is so intimate that it were idle to\\nsay that one is more necessary than the other.\\nWithout food exercise is impossible, but with-\\nout exercise food is useless.\\nThus exercise is in order to food, and food is\\nin order to exercise in order especially to that\\nfurther progress and maturity which only cease-\\nless activity can promote. Now food too easily\\nacquired means food without that accompani-\\nment of discipline which is infinitely more val-\\nuable than the food itself. It means the possi-\\nbility of a life which is a mere existence. It\\nleaves the organism in statu quo, undeveloped,\\nimmature, low in the scale of organization and", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0347.jp2"}, "348": {"fulltext": "334 PARASITISM.\\nwith a growing tendency to pass from the state\\nof equilibrium to that of increasing degenera-\\ntion. What an organism is depends upon what\\nit does its activities make it. And if the stim-\\nulus to the exercise of all the innumerable\\nfaculties concerned in nutrition be withdrawn\\nby the conditions and circumstances of life\\nbecoming, or being made to become, too easy,\\nthere is first an arrest of development, and\\nfinally a loss of the parts themselves. If, in\\nshort, an organism does nothing in that rela-\\ntion it is nothing.\\nWe may, therefore, formulate the general\\nprinciple thus: Any principle which secures\\nfood to the individual without the expenditure\\nof work is injurious, and accompanied by the\\ndegeneration and loss of parts.\\nThe social and political analogies of this law,\\nwhich have been casually referred to already,\\nare sufficiently familiar to render any further\\ndevelopment in these directions superfluous.\\nAfter the eloquent preaching of the Gospel of\\nWork by Thomas Carl5 le, this century at least\\ncan never plead that one of the most important\\nmoral bearings of the subject has not been\\nduly impressed upon it. All that can be said\\nof idleness generally might be fitly urged in sup-\\nport of this great practical truth. All nations\\nwhich have prematurely passed away, buried\\nin graves dug by their own effeminacy; all\\nthose individuals who have secured a hasty\\nwealth by the chances of speculation; all chil-\\ndren of fortune; all victims of inheritance; all\\nsocial sponges; all satellites of the court; all", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0348.jp2"}, "349": {"fulltext": "PARASITISM. 335\\nbeggars of the market-place\u00e2\u0080\u0094 all these are liv-\\ning and unlying witnesses to the unalterable\\nretributions of the law of parsitism. But it is\\nwhen we come to study the working of the prin-\\nciple in the religious sphere that we discover\\nthe full extent of the ravages which the par-\\nasitic habit can make on the souls of men. We\\ncan only hope to indicate here one or two of the\\nthings in modern Christianity which minister\\nmost subtly and widely to this as yet all but\\nunnamed sin.\\nWe begin in what may seem a somewhat\\nunlooked-for quarter. One of the things in\\nthe religious world which tends most strongly\\nto induce the parasitic habit is Going to Church.\\nChurch-going itself every Christian will rightly\\nconsider an invaluable aid to the ripe develop-\\nment of the spiritual life. Public worship has\\na place in the national religious life so firmly\\nestablished that nothing is ever likely to shake\\nits influence. So supreme, indeed, is the\\necclesiastical system in all Christian countries\\nthat with thousands the religion of the Church\\nand the religion of the individual are one.\\nBut just because of its high and unique place\\nin religious regard, does it become men from\\ntime to time to inquire how far the Church is\\nreally ministering to the spiritual health of the\\nimmense religious community which looks to\\nit as its foster-mother. And if it falls to us\\nhere reluctantly to expose some secret abuses\\nof this venerable system, let it be well under-\\nstood that these are abuses, and not that the", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0349.jp2"}, "350": {"fulltext": "336 PARASITISM.\\nsacred institution itself is being violated by the\\nattack of an impious hand.\\nThe danger of church-going largely depends\\non the form of worship, but it may be affirmed\\nthat even the most perfect Church affords to\\nall worshipers a greater or less temptation to\\nparasitism. It consists essentially in the deputy-\\nwork or deputy- worshipinseparable from church\\nor chapel ministrations. One man is set apart\\nto prepare a certain amount of spiritual truth\\nfor the rest. He, if he is a true man, gets all\\nthe benefits of original work. He finds the\\ntruth, digests it, is nourished and enriched by\\nit before he offers it to his flock. To a large\\nextent it will nourish and enrich in turn a num-\\nber of his hearers. But still they will lack\\nsomething. The faculty of selecting truth at\\nfirst hand and appropriating it for one s self is\\na lawful possession to every Christian. Rightly\\nexercised it conveys to him truth in its freshest\\nform it offers him the opportunity of verify-\\ning doctrines for himself; it makes religion\\npersonal; it deepens and intensifies the only\\nconvictions that are worth deepening, those,\\nnamely, which are honest; and it supplies the\\nmind with a basis of certainty in religion.\\nBut if all one s truth is derived by imbibition\\nfrom the Church, the faculties for receiving\\ntruth are not only undeveloped but one s whole\\nview of truth becomes distorted. He who\\nabandons the personal search for truth, under\\nwhatever pretext, abandons truth. The very\\nword truth, by becoming the limited posses-\\nsion of a guild, ceases to have any meaning;", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0350.jp2"}, "351": {"fulltext": "PARASITISM. 337\\nand faith, which can only be founded on truth,\\ngives way to credulity, resting; on mere opinion!\\nIn those churches especially where all parts\\nof the worship are subordinated to the sermon,\\nthis species of parasitism is peculiarly encour-\\naged. What is meant to be a stimulus to\\nthought becomes the substitute for it. The\\nhearer never really learns, he only listens.\\nAnd while truth and knowledge seem to in-\\ncrease, life and character are left in arrear.\\nSuch truth, of course, and such knowledge,\\nare a mere seeming. Having cost nothing,\\nthey come to nothing. The organism acquires\\na growing immobility, and finally exists in a\\nstate of entire intellectual helplessness and\\ninertia. So the parasitic Church-member, the\\nliteral adherent, comes not merely to live\\nonly within the circle of ideas of his minister,\\nbut to be content that hi\u00c2\u00ab minister has these\\nideas like the literary parasite who fancies he\\nknows everything because he has a good\\nlibrary.\\nWhere the worship, again, is largely liturgi-\\ncal, the danger assumes an even more serious\\nform, and it acts in some such way as this.\\nEvery sincere man wh*^ sets out in the Chris-\\ntian race begins by attemptirg to exercise the\\nspiritual faculties for himself. The young life\\nthrobs in his veins, and he sets himself to the\\nfurther progress with earnest purpose and res-\\nolute will. For a time he bids fair to attain a\\nhigh and original development. But the\\ntemptation to relax the always difficult effort\\nat spirituality is greater than he knows. The\\n22", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0351.jp2"}, "352": {"fulltext": "338 PARASITISM.\\n*carnal mind itself is enmity against God,\\nand the antipathy, or the deadlier apathy\\nwithin, is unexpectedly encouraged from that\\nvery outside source from which he anticipates\\nthe greatest help. Connecting himself with a\\nChurch he is no less interested than surprised\\nto find how rich is the provision there for\\nevery part of his spiritual nature. Each serv-\\nice satisfies or surfeits. Twice or even three\\ntimes a week, this feast is spread for him.\\nThe thoughts are deeper than his own, the\\nfaith keener, the worship loftier, the whole\\nritual more reverent and splendid. What\\nmore natural than that he should gradually\\nexchange his personal religion for that of the\\ncongregation? What more likely than that a\\npublic religion should by insensible stages sup-\\nplant his individual faith? What more simple\\nthan to content himself with the warmth of\\nanother s soul? What more tempting than to\\ngive up private prayer for the easier worship\\nof the liturgy or of the church? What, in\\nshort, more natural than for the independent,\\nfree-moving, growing Sacculina to degenerate\\ninto the listless, useless, pampered parasite of\\nthe pew? The very means he takes to nurse\\nhis personal religion often come in time to\\nwean him from it. Hanging admiringly, or\\neven enthusiastically, on the lips of eloquence,\\nhis senses now stirred by ceremony, now\\nsoothed by music, the parasite of the pew\\nenjoys his weekly worship his character un-\\ntouched, his will unbraced, his crude soul\\nunquickened and unimproved. Thus, instead", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0352.jp2"}, "353": {"fulltext": "PARASITISM. 339\\nof ministering to the growth of individual\\nmembers, and very often just in proportion to\\nthe superior excellence of the provision made\\nfor them by another, doeS this gigantic system\\nof deputy-nutrition tend to destroy develop-\\nment and arrest the genuine culture of the\\nsoul. Our churches overflow with members\\nwho are mere consumers. Their interest in\\nreligion is purely parasitic. Their only spirit-\\nual exercise is the automatic one of imbibition,\\nthe clergyman being the faithful Hermit-crab\\nwho is to be depended on every Sunday for at\\nleast a wreck s supply.\\nA physiologist would describe the organism\\nresulting from such a process as a case of\\narrested development. Instead of having\\nlearned to pray, the ecclesiastical parasite\\nbecomes satisfied with being prayed for. His\\ntransactions with the Eternal are effected by\\ncommission. His work for Christ is done by a\\npaid deputy. His whole life is a prolonged\\nindulgence in the bounties of the Church; and\\nsurely in some cases at least the crowning\\nirony he sends for the minister when he lies\\ndown to die.\\nOther signs and consequences of this species\\nof parasitism soon become very apparent. The\\nfirst symptom is idleness. When a Church is\\noff its true diet it is off its true work. Hence\\none explanation of the hundreds of large and\\ninfluential congregations ministered to from\\nweek to week by men of eminent learning and\\nearnestness, which yet do little or nothing in\\nthe line of these special activities for which all", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0353.jp2"}, "354": {"fulltext": "340 PARASITISM.\\nchurches exist. An outstanding man at the\\nhead of a huge, useless and torpid congrega-\\ntion is always a puzzle. But is the reason not\\nthis, that the congregation gets too good food\\ntoo cheap? Providence has mercifully deliv-\\nered the Church from too many great men in\\nher pulpits, but there are enough in every\\ncountry-side to play the host disastrously to a\\nlarge circle of otherwise able-bodied Christian\\npeople, who, thrown on their own resources,\\nmight fatten themselves and help others.\\nThere are compensations to a flock for a poor\\nminister after all. Where the fare is indiffer-\\nent those who are really hungry will exert\\nthemselves to procure their own supply.\\nThat the Church has indispensable functions\\nto discharge to the individual is not denied\\nbut taking into consideration the universal\\ntendency to parasitism in the human soul, it\\nis a grave question whether in some cases it\\ndoes not really effect more harm than good.\\nA dead church certainly, a church having no\\nreaction on the community, a church without\\npropagative power in the world, cannot be\\nother than a calamity to all within its borders.\\nSuch a church is an institution, first for mak-\\ning, then for screening parasites: and instead\\nof representing to the world the Kingdom of\\nGod on earth, it is despised alike by godly and\\nby godless men as the refuge for fear and for-\\nmalism and the nursery of superstition.\\nAnd this suggests a second and not less prac-\\ntical evil of a parasitic piety that it presents\\nto the world a false conception of the religion", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0354.jp2"}, "355": {"fulltext": "PARASITISM. 341\\nof Christ. One notices with a frequency which\\nmay well excite alarm that the children of\\nchurch-going parents often break away as they\\ngrow in intelligence, not only from church-\\nconnection, but from the whole system of fam-\\nily religion. In some cases this is doubtless\\ndue to natural perversity, but in others it cer-\\ntainly arises from the hoUowness of the out-\\nward forms which pass current in society and\\nat home for vital Christianity. These spuri-\\nous forms, fortunately or unfortunately, soon\\nbetray themselves. How little there is in\\nthem becomes gradually apparent. And rather\\nthan indulge in a sham the budding skeptic,\\nas the first step, parts with the form, and in\\nnine cases out of ten concerns himself no\\nfurther to find a substitute. Quite deliberately,\\nquite honestly, sometimes with real regret and\\neven at personal sacrifice, he takes up his posi-\\ntion, and to his parent s sorrow and his church s\\ndishonor forsakes forever the faith and religion\\nof his fathers. Who will deny that this is a\\ntrue account of the natural history of much\\nmodern skepticism? A formal religion can\\nnever hold its own in the nineteenth century.\\nIt is better that it should not. We must either\\nbe real or cease to be. We must either give\\nup our Parasitism or our sons.\\nAny one who will take the trouble to inves-\\ntigate a number of cases, where whole families\\nof outwardly godly parents have gone astray,\\nwill probably find that the household religion\\nhad either some palpable defect, or belonged\\nessentially to the parasitic order. The popular", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0355.jp2"}, "356": {"fulltext": "342 PARASITISM.\\nbelief that the sons of clergymen turn out\\nworse than those of the laity is, of course,\\nwithout foundation but it may also probably\\nbe verified that in the instances where clergy-\\nmen s sons notoriously discredit their father s\\nministry, that ministry in a majority of cases\\nwill be found to be professional and theological\\nrather than human and spiritual. Sequences\\nin the moral and spiritual world follow more\\nclosely than we yet discern the great law of\\nHeredity. The Parasite begets the Parasite\\nonly in the second generation the offspring are\\nsometimes sufficiently wise to make the dis-\\ncovery, and honest enough to proclaim it.\\nWe now pass on to the consideration of\\nanother form of Parasitism which, though\\nclosely related to that just discussed, is of\\nsufficient importance to justify a separate ref-\\nerence. Appealing to a somewhat smaller\\ncircle, but affecting it not less disastrously, is\\nthe Parasitism induced by certain abuses of\\nSystems of Theology.\\nIn its own place, of course. Theology is no\\nmore to be dispensed with than the Church.\\nIn every perfect religious system three great\\ndepartments must always be represented crit-\\nicism, dogmatism, and evangelism. Without\\nthe first there is no guarantee of truth, without\\nthe second no defense of truth, and without\\nthe third no propagation of truth. But when\\nthese departments become mixed up, when\\ntheir separate functions are forgotten, when\\none is made to do duty for another, or where\\neither is developed by the church or the indi-", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0356.jp2"}, "357": {"fulltext": "PARASITISM. 343\\nvidual at the expense of the rest, the result is\\nfatal. The particular abuse, however, of\\nwhich we have now to speak, concerns theVen-\\ndency in orthodox communities, first to exalt\\northodoxy above all other elements in religion,\\nand secondly, to make the possession of sound\\nbeliefs equivalent to the possession of truth.\\nDoctrinal preaching, fortunately, as a con-\\nstant practice is less in vogue than in a former\\nage, but there are still large numbers whose\\nonly contact with religion is through theologi-\\ncal forms. The method is supported by a\\nplausible defense. What is doctrine but a\\ncompressed form of truth, systematized by\\nable and pious men, and sanctioned by the\\nimprimatur of the Church? If the greatest\\nminds of the Church s past, having exercised\\nthemselves profoundly upon the problems of\\nreligion, formulated as with one voice a system\\nof doctrine, why should the humble inquirer\\nnot gratefully accept it? Why go over the\\nground again? Why with his dim light should\\nhe betake himself afresh to Bible study and\\nwith so great a body of divinity already com-\\npiled, presume himself to be still a seeker after\\ntruth? Does not Theology give him Bible\\ntruth in reliable, convenient and, moreover,\\nin logical propositions? There it lies extended\\nto the last detail in the tomes of the Fathers or\\nabridged in a hundred modern compendia\\nready-made to his hand, all cut and dry, guar-\\nanteed sound and wholesome, why not use it?\\nJust because it is all cut and dry. Just\\nbecause it is ready-made. Just because it lies", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0357.jp2"}, "358": {"fulltext": "344 PARASITISM.\\nthere in reliable, convenient and logical prop-\\nositions. The moment you appropriate truth\\nin such a shape you appropriate a form. You\\ncannot cut and dry truth. You cannot accept\\ntruth ready-made without it ceasing to nourish\\nthe soul as truth. You cannot live on theolog-\\nical forms without becoming a Parasite and\\nceasing to be a man.\\nThere is no worse enemy to a living Church\\nthan a propositional theology, with the latter\\ncontrolling the former by traditional authority.\\nFor one does not then receive the truth for\\nhimself, he accepts it bodily. He begins the\\nChristian life set up by his Church with a\\nstock-in-trade which has cost him nothing, and\\nwhich, though it may serve him all his life, is\\njust exactly worth as much as his belief in his\\nChurch. This possession of truth, moreover,\\nthus lightly won, is given to him as infallible.\\nIt is a system. There is nothing to add to it.\\nAt his peril let him question or take from it.\\nTo start a convert in life with such a principle\\nis unspeakably degrading. All through life\\ninstead of working towards truth he must work\\nfrom it. An infallible standard is a temptation\\nto a mechanical faith. Infallibility always par-\\nalyzes. It gives rest; but it is the rest of stag-\\nnation. Men perform one great act of faith at\\nthe beginning of their life, then have done\\nwith it forever. All moral, intellectual and\\nspiritual effort is over; and a cheap theology\\nends in a cheap life.\\nThe same thing that makes men take refuge\\nin the Church of Rome makes them take refuge", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0358.jp2"}, "359": {"fulltext": "PARASITISM. 345\\nin a set of dogmas. Infallibility meets the\\ndeepest desire of man, but meets it in the most\\nfatal form. Men deal with the hunger after\\ntruth in two ways. First by Unbelief\u00e2\u0080\u0094 which\\ncrushes it by blind force; or, secondly, by\\nresorting to some external source credited with\\nInfallibility which lulls it to sleep by blind\\nfaith. The effect of a doctrinal theology is\\nthe effect of Infallibility. And the wholesale\\nbelief in such a system, however accurate it\\nmay be grant even that it were infallible is\\nnot Faith though it always gets that name.\\nIt is mere Credulity. It is a complacent and\\nidle rest upon authority, not a hard-earned,\\nself-obtained, personal possession. The moral\\nresponsibility here, besides, is reduced to noth-\\ning. Those who framed the Thirty-nine\\nArticles or the Westminster Confession are\\nresponsible. And anything which destroys-\\nresponsibility, or transfers it, cannot be other\\nthan injurious in its moral tendency and use-\\nless in itself.\\nIt may be objected perhaps that this state-\\nment of the paralysis spiritual and mental\\ninduced by Infallibility applies also to the\\nBible. The answer is that though the Bible is\\ninfallible, the Infallibility is not in such a form\\nas to become a temptation. There is the wid-\\nest possible difference between the form of\\ntruth in the Bible and the form in theology.\\nIn theology truth is propositional tied up\\nin neat parcels, systematized, and arranged in\\nlogical order. The Trinity is an intricate\\ndoctrinal problem. The Supreme Being is", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0359.jp2"}, "360": {"fulltext": "346 PARASITISM.\\ndiscussed in terms of philosophy. The Atone-\\nment is a formula which is to be demonstrated\\nlike a proposition in Euclid. And Justification\\nis to be worked out as a question of jurisprud-\\nence. There is no necessary connection\\nbetween these doctrines and the life of him\\nwho holds them. They make him orthodox,\\nnot necessarily righteous. They satisfy the\\nintellect but need not touch the heart. It\\ndoes not, in short, take a religious man to be a\\ntheologian. It simply takes a man with fair\\nreasoning powers. This man happens to apply\\nthese powers to theological subjects but in no\\nother sense than he might apply them to\\nastronomy or physics. But truth in the Bible\\nis a fountain. It is a diffused nutrient, so\\ndiffused that no one can put himself off with\\nthe form. It is reached not by thinking, but\\nby doing. It is seen, discerned, not demon-\\nstrated. It cannot be bolted whole, but must\\nbe slowly absorbed into the system. Its\\nvagueness to the mere intellect, its refusal to\\nbe packed into portable phrases, its satisfying\\nunsatisfyingness, its vast atmosphere, its find-\\ning of us, its mystical hold of us, these are the\\ntokens of its infinity.\\nNature never provides for man s wants in\\nany direction, bodily, mental, or spiritual, in\\nsuch a form as that he can simply accept her\\ngifts automatically. She puts all the mechan-\\nical powers at his disposal but he must make\\nhis lever. She gives him com, but he must\\ngrind it. She elaborates coal but he must dig\\nfor it. Corn is perfect, all the products of", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0360.jp2"}, "361": {"fulltext": "PARASITISM. 847\\nNature are perfect, but he has everything to\\ndo to them before he can use them. So with\\ntruth it is perfect, infallible. But he cannot\\nuse it as it stands. He must work, think sep-\\narate, dissolve, absorb, digest; and most of\\nthese he must do for himself and within him-\\nself. If it be applied that this is exactly what\\ntheology does, we answer it is exactly what it\\ndoes not. It simply does what the green grocer\\ndoes when he arranges his apples and plums in\\nhis shop- window. He may tell me a magnum\\nbonum from a Victoria, or a Baldwin from a\\nNewton Pippin. But he does not help me to\\neat it. His information is useful, and for\\nscientific horticulture essential. Should a\\nsceptical pomologist deny that there was such\\na thing as a Baldwin, or mistake it for a New-\\nton Pippin, we should be glad to refer to him\\nbut if we were hungry, and an orchard were\\nhandy, we should not trouble him. Truth in\\nthe Bible is an orchard rather than a museum.\\nDogmatism will be very valuable to us when\\nscientific necessity makes us go to the museum.\\nCriticism will be very useful in seeing that\\nonly fruit-bearers grow in the orchard. But\\ntruth in the doctrinal form is not natural, pro-\\nper, assimilable food for the soul of man.\\nIs this a plea then for doubt? Yes, for that\\nphilosophic doubt which is the evidence of a\\nfaculty doing its own work. It is more neces-\\nsary for us to be active than to be orthodox. To\\nbe orthodox is what we wish to be, but we can\\nonly truly reach it by being honest, by being\\noriginal, by seeing with our own eyes, by", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0361.jp2"}, "362": {"fulltext": "348 PARASITISM.\\nbelieving with our own heart. ^*An idle life,*\\nsays Goethe, is death anticipated. Better\\nfar be burned at the stake of Public Opinion\\nthan die the living death of Parasitism.\\nBetter an aberrant theology than a suppressed\\norganization. Better a little faith dearly won,\\nbetter launched alone on the infinite bewilder-\\nment of Truth, than perish on the splendid\\nplenty of the richest creeds. Such a doubt is\\nno self-willed presumption. Nor, truly exer-\\ncised, will it prove itself, as much as doubt,\\nthe synonym for sorrow. It aims at a lifelong\\nlearning, prepared for any sacrifice of will, yet\\nfor none of independence; at that high pro-\\ngressive education which yields rest in work\\nand work in rest, and the development of\\nimmortal faculties in both at that deeper faith\\nwhich believes in the vastness and variety of\\nthe revelations of God, and their accessibility\\nto all obedient hearts.", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0362.jp2"}, "363": {"fulltext": "CLASSIFICATION.\\n349", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0363.jp2"}, "364": {"fulltext": "I judge of the order of the world, although I know\\nnot its end, because to judge of this order I only need\\nmutually to compare the parts, to study their functions,\\ntheir relations, and to remark their concert. I know not\\nwhy the universe exists, but I do not desist from seeing\\nhow it is modified I do not cease to see the intimate\\nagreement by which the beings that compose it render a\\nmutual help. I am like a man who should see for the\\nfirst time an open watch, who should not cease to ad-\\nmire the workmanship of it, although he knows not the\\nuse of the machine, and had never seen dials. I do not\\nknow, he would say, what all this is for, but I see that\\neach piece is made for the others I admire the worker\\nin the detail of his work, and I am very sure that all these\\nwheel- works only go thus in concert for a common end\\nwhich I cannot perceive.* Rousseau.\\n350", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0364.jp2"}, "365": {"fulltext": "CLASSIFICATION.\\nThat which is born of the flesh is flesh; and that\\nwhich is born of the Spirit is spirit. \u00e2\u0080\u0094Christ.\\n\u00e2\u0080\u00a2*In early attempts to arrange organic beings in some\\nsystematic manner, we see at first a guidance by con-\\nspicuous and simple characters, and a tendency towards\\narrangement in linear order. In successively later\\nattempts, we see more regard paid to combinations of\\ncharacter which are essential but often inconspicuous,\\nand a gradual abandonment of a linear arrangement.\\nHerbert Spencer.\\nOn one of the shelves in a certain museum\\nlie two small boxes filled with earth. A low\\nmountain in Arran has furnished the first the\\ncontents of the second come from the Island of\\nBarbadoes. When examined with a pocket\\nlens, the Arran earth is found to be full of\\nsmall objects, clear as crystal, fashioned by-\\nsome mysterious geometry into forms of ex-\\nquisite symmetry. The substance is silica, a\\nnatural glass; and the prevailing shape is a\\nsix-sided prism capped at either end by little\\npyramids modeled with consummate grace.\\nWhen the second specimen is examined, the\\nrevelation is, if possible, more surprising.\\nHere, also, is a vast assemblage of small glassy\\nor porcellaneous objects built up into curious\\nforms. The material, chemically, remains the\\nsame, but the angles of pyramid and prism\\n351", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0365.jp2"}, "366": {"fulltext": "352 CLASSIFICATION.\\nhave given place to curved lines, so that the\\ncontour is entirely different. The appearance\\nis that of a vast collection of microscopic urns,\\ngoblets, and vases, each richly ornamented\\nwith small sculptured discs or perforations\\nwhich are disposed over the pure white surface\\nin regular belts and rows. Each tiny urn is\\nchiseled into the most faultless proportion,\\nand the whole presents a vision of magic\\nbeauty.\\nJudged by the standard of their loveliness\\nthere is little to choose between these two sets\\nof objects. Yet there is one cardinal difference\\nbetween them. They belong to different\\nworlds. The last belong to the living world,\\nthe former to the dead. The first are crystals,\\nthe last are shells.\\nNo power on earth can make these little urns\\nof the PolycystincB except Life. We can melt\\nthem down in the laboratory, but no ingenuity\\nof chemistry can reproduce their sculptured\\nforms. We are sure that Life has formed\\nthem, however, for tiny creatures allied to\\nthose which made the Barbadoes earth are\\nliving still, fashioning their fairy palaces of\\nflint in the same mysterious way. On the\\nother hand, chemistry has no difficulty in mak-\\ning these crystals. We can melt down this\\nArran earth and reproduce the pyramids and\\nprisms in endless numbers. Nay, if we do melt\\nit down, we cannot help reproducing the pyra-\\nmid and the prism. There is a six-sidedness,\\nas it were, in the very nature of this substance\\nwhich will infallibly manifest itself if the crys-", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0366.jp2"}, "367": {"fulltext": "CLASSIFICATION. 353\\ntalHzing substance only be allowed fair play\\nThis six-sided tendency is its Law of Crystal-\\nlization\u00e2\u0080\u0094 a law of its nature which it cannot\\nresist. But in the crystal there is nothing at\\nall corresponding to Life. There is simply an\\ninherent force which can be called into action\\nat any moment, and which cannot be separated\\nfrom the particles in which it resides. The\\ncrystal may be ground to pieces, but this force\\nremains intact. And even after being reduced\\nto powder, and running the gauntlet of every\\nprocess in the chemical laboratory, the moment\\nthe substance is left to itself under possible\\nconditions it will proceed to recrystallize anew.\\nBut if the Polycystine urn be broken, no inor-\\nganic agency can build it up again. So far as\\nany inherent urn-building power, analogous\\nto the crystalline force, is concerned, it might\\nlie there in a shapeless mass forever. That\\nwhich modeled it at first is gone from it. It\\nwas Vital while the force which built the crys-\\ntal was only Molecular.\\nFrom an artistic point of view^ this distinction\\nis of small importance. -^sthetically, the\\nLaw of Crystallization is probably as useful in\\nministering to natural beauty as Vitality.\\nWhat are more beautiful than the crystals of a\\nsnowflake? Or what frond of fern or feather\\nof bird can vie with the tracery of the frost\\nupon a window-pane? Can it be said that the\\nlichen is more lovely than the striated crystals\\nof the granite on which it grows, or the moss\\non the mountain-side more satisfying than the\\nhidden amethyst annd cairngorm in the rock\\n23 Natural Law", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0367.jp2"}, "368": {"fulltext": "354 CLASSIFICATION.\\nbeneath? Or is the botanist more astonished\\nwhen his microscope reveals the architecture\\nof spiral tissue in the stem of a plant, or the\\nmineralogist who beholds for the first time the\\nchaos of beauty in the sliced specimen of some\\ncommon stone? So far as beauty goes the\\norganic world and the inorganic are one.\\nTo the man of science, however, this identity\\nof beauty signifies nothing. His concern, in\\nthe first instance, is not with the forms but with\\nthe natures of things. It is no valid answer to\\nhim, when he asks the difference between the\\nmoss and the cairngorm, the frost-work and the\\nfern, to be assured that both are beautiful.\\nFor no fundamental distinction in Science de-\\npends upon beauty. He wants an answer in\\nterms of chemistry, are they organic or inor-\\nganic? or in terms of biology, are they living\\nor dead. But when he is told that the one is\\nliving and the other dead, he is in possession\\nof a characteristic and fundamental scientific\\ndistinction. From this point of view, however\\nmuch they may possess in common of material\\nsubstance and beauty, they are separated from\\none another by a wide and unbridged gulf.\\nThe classification of these forms, therefore, de-\\npends upon the standpoint, and we should pro-\\nnounce them like or unlike, related or unre-\\nlated, according as we judged them from the\\npoint of view of Art or Science.\\nThe drift of these introductory paragraphs\\nmust already be apparent. We propose to in-\\nquire whether among men, clothed apparently\\nwith a common beauty of character, there may", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0368.jp2"}, "369": {"fulltext": "CLASSIFICATION. 355\\nnot yet be distinctions as radical as between the\\ncrystal and the shell; and, further, whether the\\ncurrent classification of men, based upon Moral\\nBeauty, is wholly satisfactory either from the\\nstandpoint of Science or of Christianity. Here,\\nfor example, are two characters, pure and ele-\\nvated, adorned with conspicuous virtues, stirred\\nby lofty impulses, and commanding a sponta-\\nneous admiration from all who look on them\\nmay not this similarity of outward form be\\naccompanied by a total dissimilarity of inward\\nnature? Is the external appearance the truest\\ncriterion of the ultimate nature? Or, as in the\\ncrystal and the shell, may there not exist dis-\\ntinctions more profound and basal? The dis-\\ntinctions drawn between men, in short, are\\ncommonly based on the outward appearance of\\ngoodness or badness, on the ground of moral\\nbeauty or moral deformity is this classification\\nscientific? Or is there a deeper distinction\\nbetween the Christian and the not-a-Christian\\nas fundamental as that between the organic\\nand the inorganic?\\nThere can be little doubt, to begin with, that\\nwith the great majority of people religion is re-\\ngarded as essentially one with morality.\\nWhole schools of philosophy have treated the\\nChristian Religion as a question of beauty,\\nand discussed its place among other systems of\\nethics. Even those systems of theology which\\nprofess to draw a deeper distinction have rarely\\nsucceeded in establishing it upon any valid\\nbasis, or seem even to have made that distinc-\\ntion perceptible to others. So little, indeed.", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0369.jp2"}, "370": {"fulltext": "a56 CLASSIFICATION.\\nhas the rationale of the science of religion\\nbeen understood that there is still no more\\nunsatisfactory province in theology than where\\nmorality and religion are contrasted, and the\\nadjustment attempted between moral philos-\\nophy and what are known as the doctrines of\\ngrace.\\nExamples of this confusion are so numerous\\nthat if one were to proceed to proof he would\\nhave to cite almost the entire European phi-\\nlosophy of the last three hundred years. From\\nSpinoza downward through the w^hole natural-\\nistic school, Moral Beauty is persistently re-\\ngarded as synonymous with religion and the\\nspiritual life. The most earnest thinking of\\nthe present day is steeped in the same confu-\\nsion. We have even the remarkable spectacle\\npresented to us just now of a sublime Morality-\\nReligion divorced from Christianity altogether,\\nand wedded to the baldest form of materialism.\\nIt is claimed, moreover, that the moral scheme\\nof this high atheism is loftier and more perfect\\nthan that of Christianity, and men are asked\\nto take their choice as if the morality were\\neverything, the Christianity or the atheism\\nwhich nourished it being neither here nor there.\\nOthers, again, studying this moral beauty\\ncarefully, have detected a something in its\\nChristian forms which has compelled them to\\ndeclare that a distinction certainly exists. But\\nin scarcely a single instance is the gravity of\\nthe distinction more than dimly apprehended.\\nFew conceive of it as other than a difference\\nof degree, or could give a more definite account", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0370.jp2"}, "371": {"fulltext": "CLASSIFICATION. 357\\nof it than Mr. Matthew Arnold s Relig-ion is\\nmorality touched by Emotion an utterance\\nsignificant mainly as the testimony of an acute\\nmind that a distinction of some kind does exist.\\nIn a recent Symposium where the question as\\nto The influence upon Morality of a decline\\nin Religious Belief, was discussed at length\\nby writers of whom this century is justly\\nproud, there appears scarcely so much as a\\nrecognition of the fathomless chasm separating\\nthe leading terms of debate.\\nIf beauty is the criterion of religion, this\\nview of the relation of religion to morality is\\njustified. But what if there be the same differ-\\nence in the beauty of two separate characters\\nthat there is between the mineral and the\\nshell? What if there be a moral beauty and a\\nspiritual beauty? What answer shall we get\\nif we demand a more scientific distinction\\nbetween characters than that based on mere\\noutv/ard form? It is not enough from the\\nstandpoint of biological religion to say of two\\ncharacters that both are beautiful. For, again,\\nno fundamental distinction in Science depends\\nupon beauty. We ask an answer in terms of\\nbiology, are they flesh or spirit are they liv-\\ning or dead?\\nIf this is really a scientific question, if it is a\\nquestion not of moral philosophy only, but of\\nbiology, we are compelled to repudiate beauty\\nas the criterion of spirituality. It is not, of\\ncourse, meant by this that spirituality is not\\nmorally beautiful. Spirituality must be mor-\\nally very beautiful\u00e2\u0080\u0094 so much so that popularly", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0371.jp2"}, "372": {"fulltext": "358 CLASSIFICATION.\\none is justified in judging of religion by its\\nbeauty. Nor is it meant that morality is not\\na criterion. All that is contended for is that,\\nfrom the scientific standpoint, it is not the cri-\\nterion. We can judge of the crystal and the\\nshell from many other standpoints besides\\nthose named, each classification having an\\nimportance in its own sphere. Thus we might\\nclass them according to their size and weight,\\ntheir percentage of silica, their use in the arts,\\nor their commercial value. Each science or\\nart is entitled to regard them from its own\\npoint of view; and when the biologist an-\\nnounces his classification he does not interfere\\nwith those based on other grounds. Only,\\nhaving chosen his standpoint, he is bound to\\nframe his classification in terms of it.\\nIt may be well to state emphatically, that in\\nproposing a new classification or rather, in\\nreviving the primitive one in the spiritual\\nsphere we leave untouched, as of supreme\\nvalue in its own province, the test of morality.\\nMorality is certainly a test of religon for most\\npractical purposes the very best test. And so\\nfar from tending to depreciate morality, the\\nbringing into prominence of the true basis is\\nentirely in its interests in the interests of a\\nmoral beauty, indeed, infinitely surpassing the\\nhighest attainable perfection on merely natural\\nlines.\\nThe warrant for seeking a further classifica-\\ntion is twofold. It is a principle in science that\\nclassification should rest on the most basal\\ncharacteristics. To determine what these are", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0372.jp2"}, "373": {"fulltext": "CLASSIFICATION. 359\\nmay not always be easy, but it is at least evi-\\ndent that a classification framed on the ulti-\\nmate nature of organisms must be more dis-\\ntinctive than one based on external characters.\\nBefore the principles of classification were un-\\nderstood, organisms were invariably arranged\\naccording to some merely external resem-\\nblance. Thus plants were classed according to\\nsize as Herbs, Shrubs, and Trees; and animals\\naccording to their appearance as Birds, Beasts,\\nand Fishes. The Bat upon this principle was\\na bird, the Whale a fish; and so thoroughly\\nartificial were these early systems that animals\\nwere often tabulated among the plants, and\\nplants among the animals. In early at-\\ntempts/ says Herbert Spencer, to arrange\\norganic beings in some systematic manner, we\\nsee at first a guidance by conspicuous and sim-\\nple characters, and a tendency toward arrange-\\nment in lineal order. In successively later\\nattempts, we see more regard paid to combina-\\ntions of characters which are essential but often\\ninconspicuous and a gradual abandonment of a\\nlineal arrangement for an arrangement in\\ndivergent groups and redivergent sub-groups.*\\nAlmost all the natural sciences have already\\npassed through these stages; and one or two\\nwhich rested entirely on external characters\\nhave all but ceased to exist Conchology, for\\nexample, which has yielded its place to Mal-\\nacology. Following in the wake of the other\\nsciences, the classifications of Theology may\\nhave to be remodeled in the same way. The\\nPrinciples of Biology, p. 294.", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0373.jp2"}, "374": {"fulltext": "360 CLASSIFICATION.\\npopular classification, whatever its merits from\\na practical point of view, is essentially a classi-\\nfication based on Morphology. The whole\\ntendency of science now is to include along\\nwith morphological considerations the pro-\\nfounder generalizations of Physiology and\\nEmbryology. And the contribution of the\\nlatter science especially has been found so\\nimportant that biology henceforth must look\\nfor its classification largely to Embryological\\ncharacter.\\nBut apart from the demand of modern scien-\\ntific culture it is palpably foreign to Christian-\\nity, not merely as a Philosophy, but as a Biol-\\nog y? to classify men only in terms of the\\nformer. And it is somewhat remarkable that\\nthe writers of both the Old and New Testaments\\nseem to have recognized the deeper basis.\\nThe favorite classification of the Old Testa-\\nment was into the nations which knew God\\nand the nations which knew not God. a\\ndistinction which we have formerly seen to be,\\nat bottom, biological. In the New Testament\\nagain the ethical characters are more promi-\\nnent, but the cardinal distinctions based on\\nregeneration, if not always ^-^^.ctually referred\\nto, are throughout kept in view, both in the\\nsayings of Christ and in the Epistles.\\nWhat, then, is the deeper distinction drawn\\nby Christianity? What is the essential differ-\\nence between the Christian and the not-a-Chris-\\ntian, between the spiritual beauty and the\\nmoral beauty? It is the distinction between\\nthe Organic and the Inorganic. Moral beauty", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0374.jp2"}, "375": {"fulltext": "CLASSIFICATION. 361\\nis the product of the natural man, spiritual\\nbeauty of the spiritual man. And these two,\\naccording to the law of Biogenesis, are separ-\\nated from one another by the deepest line\\nknown to Science. This Law is at once the\\nfoundation of Biology and of Spiritual religion.\\nAnd the whole fabric of Christianity falls into\\nconfusion if we attempt to ignore it. The\\nLaw of Biogenesis, in fact, is to be regarded as\\nthe equivalent in biology of the First Law of\\nMotion in physics Every body continues in\\nits state of rest or of uniform motion in a\\nstraight line, except in so far as it is compelled\\nby forces to change that state. The first Law\\nof Biology is: That which is Mineral is Min-\\neral that which is Flesh is Flesh that which\\nis Spirit is Spirit. The mineral remains in\\nthe inorganic world until it is seized upon by\\na something called Life outside the inorganic\\nworld; the natural man remains the natural\\nman, until a Spiritual Life from without the\\nnatural life seizes upon him, regenerates him,\\nchanges him into a spiritual man. The peril\\nof the illustration from the law of motion will\\nnot be felt at least by those who appreciate the\\ndistinction between Physics and Biology,\\nbetween Energy and Life. The change of\\nstate here is not as in physics a mere change of\\ndirection, the affections directed to a new\\nobject, the will into a new channel. The\\nchange involves all this, but is something\\ndeeper. It is a change of nature, a regenera-\\ntion, a passing from death into life. Hence\\nrelatively to this higher life the natural life is\\n24 Natural Law", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0375.jp2"}, "376": {"fulltext": "362 CLASSIFICATION.\\nno longer Life, but Death, and the natural man\\nfrom the standpoint of Christianity is dead.\\nWhatever assent the mind may give to this\\nproposition, however much it has been over-\\nlooked in the past, however it compares with\\ncasual observation, it is certain that the\\nFoimder of the Christian religion intended this\\nto be the keystone of Christianity. In the\\nproposition, That which is flesh is flesh, and\\nthat which is spirit is spirit, Christ formulates\\nthe first law of biological religion, and lays the\\nbasis for a final classification. He divides men\\ninto two classes, the living and the not-living.\\nAnd Paul afterwards carries out the classifica-\\ntion consistently, making his entire system\\ndepend on it, and throughout arranging men,\\non the one hand as spiritual, on the other as\\ncarnal, in terms of Christ s distinction.\\nSuppose now it be granted for a moment\\nthat the character of the not-a-Christian is as\\nbeautiful as that of the Christian. This is\\nsimply to say that the crystal is as beautiful as\\nthe organism. One is quite entitled to hold\\nthis; but what he is not entitled to hold is\\nthat both in the same sense are living. He\\nthat hath the Son has Life, and he that hath\\nnot the Son of God has not Life. And in the\\nface of this law, no other conclusion is possible\\nthan that that which is flesh remains flesh.\\nNo matter how great the development of\\nbeauty, that which is flesh is withal flesh.\\nThe elaborateness or the perfection of the\\nmoral development in any given instance can\\ndo nothing to break down this distinction.", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0376.jp2"}, "377": {"fulltext": "CLASSIFICATION. 363\\nMan IS a moral animal, and can, and ought to,\\narrive at great natural beauty of character.\\nBut this is simply to obey the law of his nature\\nthe law of his flesh and no progress along\\nthat line can project him into the spiritual\\nsphere. If any one choose to claim that the\\nmineral beauty, the fleshly beauty, the natural\\nmoral beauty, is all he covets, he is entitled to\\nhis claim. To be good and true, pure and\\nbenevolent in the moral sphere, are high, and,\\nso far, legitimate objects of life. If he delib-\\nerately stop here, he is at liberty to do so.\\nBut what he is not entitled to do is to call him-\\nself a Christian, or to claim to discharge the\\nfunctions peculiar to the Christian life. His\\nmorality is mere crystallization, the crystalliz-\\ning forces having had fair play in his develop-\\nment. But these forces have no more touched\\nthe sphere of Christianity than the frost on\\nthe window-pane can do more than simulate\\nthe external forms of life. And if he considers\\nthat the high development to which he has\\nreached may pass by an insensible transition\\ninto spirituality, or that his moral nature of\\nitself may flash into the flame of regenerate\\nLife, he has to be reminded that in spite of the\\napparent connection of these things from one\\nstandpoint, from another there is none at all,\\nor none discoverable by us. On the one hand,\\nthere being no such thing as Spontaneous Gen-\\neration, his moral nature, however it may en-\\ncourage it, cannot generate Life while, on the\\nother, his high organization can never in itself", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0377.jp2"}, "378": {"fulltext": "364 CLASSIFICATION.\\nresult in Life, Life being always the cause of\\norganization and never the effect of it.\\nThe practical question may now be asked, is\\nthis distinction palpable? Is it a mere conceit\\nof Science, or what humanjinterests attach to\\nit? If it cannot be proved that the resulting\\nmoral or spiritual beauty is higher in the one\\ncase than in the other, the biological distinc-\\ntion is useless. And if the objection is pressed\\nthat the spiritual man has nothing further to\\neffect in the direction of morality, seeing\\nthat the natural man can successfully com-\\npete with him, the questions thus raised\\nbecome of serious significance. That objec-\\ntion would certainly be fatal which could show\\nthat the spiritual world was not as high in its\\ndemand for a lofty morality as the natural;\\nand that biology would be equally false and\\ndangerous which should in the least encourage\\nthe view that without holiness a man could\\n*see the Lord. These questions accordingly\\nwe must briefly consider. It is necessary to\\npremise, however, that the difficulty is not\\npeculiar to the present position. This is sim-\\nply the old difficulty of distinguishing spirit-\\nuality and morality.\\nIn seeking whatever light Science may have\\nto offer as to the difference between the nat-\\nural and the spiritual man, we first submit the\\nquestion to Embryology. And if its actual\\ncontribution is small, we shall at least be\\nindebted to it for an important reason why the\\ndifficulty should exist at all. That there is\\ngrave difficulty in deciding between two given", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0378.jp2"}, "379": {"fulltext": "CLASSIFICATION. 365\\ncharacters, the one natural, the other spiritual,\\nis conceded. But if we can find a sufficient\\njustification for so perplexing a circumstance,\\nthe fact loses weight as an objection, and the\\nwhole problem is placed on a different footing.\\nThe difference on the score of beauty between\\nthe crystal and the shell, let us say once more,\\nis imperceptible. But fix attention for a\\nmoment, not upon their appearance, but upon\\ntheir possibilities, upon their relation to the\\nfuture, and upon their place in evolution. The\\ncrystal has reached its ultimate stage of devel-\\nopment. It can never be more beautiful than\\nit is now. Take it to pieces and give it the\\nopportunity to beautify itself afresh, and it\\nwill just do the same thing over again. It will\\nform itself into a six-sided pyramid, and go on\\nrepeating this same form adinfinitum as often\\nas it is dissolved, and without ever improving\\nby a hair s-breadth. Its law of crystallization\\nallows it to reach this limit, and nothing else\\nwithin its kingdom can do any more for it. In\\ndealing with the crystal, in short we are deal-\\ning with the maximum beauty of the inorganic\\nworld. But in dealing with the shell, we are\\nnot dealing with the maximum achievement of\\nthe organic world. In itself it is one of the\\nhumblest forms of the invertebrate sub-king-\\ndom of the organic world; and there are other\\nforms within this kingdom so different from\\nthe shell in a hundred respects that to mistake\\nthem would simply be impossible.\\nIn dealing with a man of fine moral charac-\\nter, again, we are dealing with the highest", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0379.jp2"}, "380": {"fulltext": "366 CLASSIFICATION.\\nachievement of the organic kingdom. But in\\ndealing with a spiritual man we are dealing\\nwith the lowest form of life in the spiritual\\nworld. To contrast the two, therefore, and\\nmarvel that the one is apparently so little bet-\\nter than the other, is unscientific and unjust\\nThe spiritual man is a mere unformed embryo,\\nhidden as yet in his earthly chrysalis-case,\\nwhile the natural man has the breeding and\\nevolution of ages represented in his character.\\nBut what are the possibilities of this spiritual\\norganism? What is yet to emerge from this\\nchrysalis-case? The natural character finds its\\nlimits within the organic sphere. But who is\\nto define the limits of the spiritual? Even now\\nit is very beautiful. Even as an embryo it\\ncontains some prophecy of its future glory.\\nBut the point \\\\o mark is, that it doth not yet\\nappear what it shall be.\\nThe want of organization, thus, does not sur-\\nprise us. All life begins at the Amoeboid\\nstage. Evolution is from the simple to the\\ncomplex; and in every case it is some time\\nbefore organization is advanced enough to\\nadmit of exact classification. A naturalist s\\nonly serious difficulty in classification is when\\nhe comes to deal with low or embryonic forms.\\nIt is impossible, for instance, to mistake an\\noak for an elephant but at the bottom of the\\nvegetable series, and at the bottom of the ani-\\nmal series, there are organisms of so doubtful\\na character that it is equally impossible to dis-\\ntinguish them. So formidable, indeed, has\\nbeen this difficulty that Haeckel has had to", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0380.jp2"}, "381": {"fulltext": "CLASSIFICATION. 3G7\\npropose an intermediate regnum protistiacm to\\ncontain those forms the rudimentary character\\nof which makes it impossible to apply the\\ndetermining tests.\\nWe mention this merely to show the diffi-\\nculty of classification and not for analogy for\\nthe proper analogy is not between vegetable\\nand animal forms, whether high or low, but\\nbetween the living and the dead. And here\\nthe difficulty is certainly not so great. By\\nsuitable tests it is generally possible to distin-\\nguish the organic from the inorganic. The\\nordinary eye may fail to detect the difference,\\nand innumerable forms are assigned by the\\npopular judgment to the inorganic world which\\nare nevertheless undoubtedly alive. And it is\\nthe same in the spiritual world. To a cursory\\nglance these rudimentary spiritual forms may\\nnot seem to exhibit the phenomena of Life, and\\ntherefore the living and the dead may be often\\nclassed as one. But let the appropriate scien-\\ntific tests be applied. In the almost amor-\\nphous organism, the physiologist ought already\\nto be able to detect the symptoms of a dawning\\nlife. And further research might even bring\\nto light some faint indication of the lines along\\nwhich the future development was to proceed.\\nNow it is not impossible that among the tests\\nfor Life there may be some which may fitly be\\napplied to the spiritual organism. We may\\ntherefore at this point hand over the problem\\nto Physiology.\\nThe test for Life are of two kinds. It is re-\\nmarkable that one of them was proposed, in", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0381.jp2"}, "382": {"fulltext": "368 CLASSIFICATION.\\nthe spiritual sphere, by Christ. Foreseeing the\\ndifficulty of determining the characters and\\nfunctions of rudimentary organisms, He sug-\\ngested that the point be decided by a further\\nevolution. Time for development was to be\\nallowed, during which the marks of Life, if\\nany, would become more pronounced, while in\\nthe meantime judgment was to be suspended.\\nLet both grow together, he said, until the\\nharvest.* This is a thoroughly scientific test.\\nObviously, however, it cannot assist us for the\\npresent except in the way of enforcing\\nextreme caution in attempting any classifica-\\ntion at all.\\nThe second test is at least not so manifestly\\nimpracticable. It is to apply the ordinary\\nmethods by which biology attempts to distin-\\nguish the organic from the inorganic. The\\ncharacteristics of Life, according to Physiology,\\nare four in number Assimilation, Waste,\\nReproduction, and Spontaneous Action. If an\\norganism is found to exercise these functions,\\nit is said to be alive. Now these tests, in a\\nspiritual sense, might fairly be applied to the\\nspiritual man. The experiment would be a\\ndelicate one. It might not be open to every\\none to attempt it. This is a scientific ques-\\ntion; and the experiment would have to be\\nconducted under proper conditions and by\\ncompetent persons. But even on the first state-\\nment it will be plain to all who are familiar\\nwith spiritual diagnosis that the experiment\\ncould be made, and especially on oneself, with\\nsome hope of success. Biological considera-", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0382.jp2"}, "383": {"fulltext": "CLASSIFICATION. 369\\ntions, however, would warn us not to expect\\ntoo much. Whatever be the inadequacy of\\nMorphology, Physiology can never be studied\\napart from it and the investigation of function\\nmerely as function is a task of extreme diffi.\\nculty. Mr. Herbert Spencer affirms, *^We\\nhave next to no power of tracing up the gen-\\nesis of a function considered purely as a func-\\ntion no opportunity of observing the progres-\\nsively-increasing quantities of a given action\\nthat have arisen in any order of organisms.\\nIn nearly all cases we are able only to establish\\nthe greater growth of the part which v/e have\\nfound performs the action, and to infer that\\ngreater action of the part has accompanied\\ngreater grov\\\\^th of it. Such being the case,\\nit would serve no purpose to indicate the details\\nof a barely possible experiment. We are\\nmerely showing, at the moment, that the\\nquestion How do I know that I am alive is\\nnot, in the spiritual sphere, incapable of solu-\\ntion. One might, nevertheless, single out\\nsome distinctively spiritual function and ask\\nhim. self if he consciously discharged it. The\\ndischarging of that function is, upon biological\\nprinciples, equivalent to being alive, and there-\\nfore the subject of the experiment could cer-\\ntainly come to some conclusion as to his place\\non a biological scale. The real significance of\\nhis actions on the moral scale might be less\\neasy to determine, but he could at least tell\\nwhere he stood as tested by the standard of life\\nhe would know whether he was living or\\nPrinciples of Biology, vol. ii. pp. 222, 223.\\n24", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0383.jp2"}, "384": {"fulltext": "870 CLASSIFICATION.\\ndead. After all, the best test of Life is just\\nliving. And living consists, as we have\\nformerly seen, in corresponding with Environ-\\nments. Those therefore who find within\\nthemselves, and regularly exercise, the facul-\\ntie s for corresponding with the Divine Envi-\\nronment, may be said to live the Spiritual Life.\\nThat this Life also, even in the embryonic\\norganism, ought already to betray itself to\\nothers, is certainly what one would expect.\\nEvery organism has its own reaction upon\\nNature, and the reaction of the spiritual\\norganism upon the community must be looked\\nfor. In the absence of any such reaction, in\\nthe absence of any token that it lived for a\\nhigher purpose, or that its real interests were\\nthose of the Kingdom to which it professed to\\nbelong, we should be entitled to question its\\nbeing in that Kingdom. It is obvious that each\\nKingdom has its own ends and interests, its\\nown functions to discharge in Nature. It is\\nalso a law that every organism lives for its\\nkingdom. And man s place in nature, or his\\nposition among the kingdoms, is to be decided\\nby the characteristic functions habitually dis-\\ncharged by him. Now when the habits of cer-\\ntain individuals are closely observed, when the\\ntotal effect of their life and work, with regard\\nto the community, is gauged as carefully\\nobserved and gauged as the influence of certain\\nindividuals in a colony of ants might be\\nobserved and gauged by Sir John Lubbock\\nthere ought to be no difficulty in deciding\\nwhether they are living for the Organic or for", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0384.jp2"}, "385": {"fulltext": "CLASSIFICATION. 371\\nthe Spiritual; in plainer language, for the\\nworld or for God, The question of Kingdoms,\\nat least, would be settled without mistake!\\nThe place of any given individual in his own\\nKingdom is a different matter. That is a ques-\\ntion possibly for ethics. But from the biolog-\\nical standpoint, if a man is living for the world\\nit is immaterial how well he lives for it. He\\nought to live well for it. However important\\nit is for his own Kingdom, it does not afiEect\\nhis biological relation to the other Kingdom\\nwhether his character is perfect or imperfect.\\nHe may even to some extent assume the out-\\nward form of organism belonging to the higher\\nKingdom but so long as his reaction upon the\\nworld is the reaction of his species, he is to be\\nclassed with his species, so long as the bent of\\nhis life is in the direction of the world, he\\nremains a worldling.\\nRecent botanical and entomological re-\\nsearches have made Science familiar with\\nwhat is termed Mimicry. Certain organisms\\nin one Kingdom assume, for purposes of their\\nown, the outward form of organisms belonging\\nto another. This curious hypocrisy is practiced\\nboth by plants and animals, the object being\\nto secure some personal advantage, usually\\nsafety, which would be denied were the organ-\\nism always to play its part in Nature in propria\\npersona. Thus the Ceroxyhis laceratus of Borneo\\nhas assumed so perfectly the disguise of a\\nmoss-covered branch as to evade the attack of\\ninsectivorous birds; and others of the walking-\\nstick insects and leaf-butterflies practice sim-", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0385.jp2"}, "386": {"fulltext": "272 CLASSIFICATION.\\nilar deceptions with great effrontery and suc-\\ncess. It is a striking result of the indirect\\ninfluence of Christianity, or of a spurious Chris-\\ntianity, that the religious v/orld has come to be\\npopulated how largely one can scarce venture\\nto think with mimetic species. In few cases,\\nprobably, is this a conscious deception. In\\nmany doubtless it is induced, as in Ceroxylus,\\nby the desire for safety. But in a majority of\\ninstances it is the natural effect of the prestige.\\nof a great system upon those who, coveting its\\nbenedictions, yet fail to understand its true\\nnature, or decline to bear its profounder\\nresponsibilities. It is here that the test of Life\\nbecomes of supreme importance. No classifi-\\ncation on the ground of form can exclude\\nmimetic species, or discover them to them-\\nselves. But if man s place among the King-\\ndoms is determined by his functions, a careful\\nestimate of his life in itself and in its reaction\\nupon surrounding lives, ought at once to\\nbetray his real position. No matter what may\\nbe the moral uprightness of his life, the honor-\\nableness of his career, or the orthodoxy of his\\ncreed, if he exercises the function of loving the\\nworld, that defines his world he belongs to\\nthe Organic Kingdom. He cannot in that case\\nbelong to the higher Kingdom. If any man\\nlove the world, the love of the Father is not in\\nhim. After all, it is by the general bent of a\\nman s life, by his heart-impulses and secret\\ndesires, his spontaneous actions and abiding\\nmotives, that his generation is declared.\\nThe exclusiveness of Christianity, separation", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0386.jp2"}, "387": {"fulltext": "CLASSIFICATION. 373\\nfrom the world, uncompromising allegiance to\\nthe Kingdom of God, entire surrender of body,\\nsoul, and spirit of Christ\u00e2\u0080\u0094 these are truths\\nwhich rise into prominence from time to time,\\nbecome the watchword of insignificant parties,\\nrouse the church to attention and the world to\\nopposition, and die down ultimately for want\\nof lives to live them. The few enthusiasts\\nwho distinguish in these requirements the\\nessential conditions of entrance into the King-\\ndom of Christ are overpowered by the weight\\nof numbers, who see nothing more in Christi-\\nanity than a mild religiousness, and who\\ndemand nothing more in themselves or in their\\nfellow-Christians than the participation in a\\nconventional worship, the acceptance of tradi-\\ntional beliefs, and the living of an honest life.\\nYet nothing is more certain than that the\\nenthusiasts are right. Any impartial survey\\nsuch as the unique analysis in Ecce Homo\\nof the claims of Christ and of the nature of\\nHis society, will convince any one who cares to\\nmake the inquiry of the outstanding difference\\nbetween the system of Christianity in the origi-\\nnal contemplation and its representations in\\nmodern life. Christianity marks the advent of\\nwhat is simply a new Kingdom. Its distinc-\\ntions from the Kingdom below it are funda-\\nmental. It demands from its members activ-\\nities and responses of an altogether novel order.\\nIt is, in the conception of its Founder, a King-\\ndom for which all its adherents must henceforth\\nexclusively live and work, and which opens its\\ngates alone upon those who, having counted", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0387.jp2"}, "388": {"fulltext": "374 CLASSIFICATION.\\nthe cost, are prepared to follow it if need be to\\nthe death. The surrender Christ demanded was\\nabsolute. Every aspirant for membership must\\nseek first the Kingdom of God. And in order\\nto enforce the demand of allegiance, or rather\\nwith an unconsciousness which contains the\\nfinest evidence for its justice, He even assumed\\nthe title of King a claim which in other cir-\\ncumstances, and were these not the symbols of\\na higher royalty, seems so strangely foreign to\\none who is meek and lowly in heart.\\nBut this imperious claim of a Kingdom upon\\nits members is not peculiar to Christianity. It is\\nthe law in all departments of Nature that every\\norganism must live for its Kingdom. And in\\ndefining living for the higher Kingdom as the\\ncondition of living in it, Christ enunciates a\\nprinciple which all Nature has prepared us to\\nexpect. Every province has its peculiar exac-\\ntions, every Kingdom levies upon its subjects\\nthe tax of an exclusive obedience, a^nd pun-\\nishes disloyalty always with death. It was the\\nneglect of this principle that every organism\\nmust live for its Kingdom if it is to live in it\\nwhich first slowly depopulated the spiritual\\nworld. The example of its Founder ceased to\\nfind imitators, and the consecration of His early\\nfollowers came to be regarded as a superfluous\\nenthusiasm. And it is this same misconception\\nof the fundamental principle of all Kingdoms\\nthat has deprived modern Christianity of its\\nvitality. The failure to regard the exclusive\\nclaims of Christ as more than accidental, rhe-\\ntorical, or ideal the failure to discern the", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0388.jp2"}, "389": {"fulltext": "CLASSIFICATION. 375\\nessential difference between his Kingdom and\\nall other systems based on the lines of natural\\nreligion, and therefore merely Organic; in a\\nword, the general neglect of the claims of Christ\\nas the Founder of a new and higher Kingdom\\nthese have taken the very heart from the\\nreligion of Christ and left its evangel without\\npower to impress or bless the world. Until\\neven religious men see the uniqueness of\\nChrist s society, until they acknowledge to the\\nfull extent its claim to be nothing less than a\\nnew Kingdom, they will continue the hopeless\\nattempt to live for two Kingdoms at once.\\nAnd hence the value of a more explicit Classi-\\nfication. For probably the most of the diffi-\\nculties of trying to live the Christian life arises\\nfrom attempting to half-live it.\\nAs a merely verbal matter, this identification\\nof the Spiritual World with what are known to\\nScience as Kingdoms, necessitates an explana-\\ntion. The suggested relation of the Kingdom\\nof Christ to the Mineral and Animal Kingdom\\ndoes not, of course, depend upon the accident\\nthat the Spiritual World is named in the sacred\\nwritings by the same word. This certainly\\nlends an appearance of fancy to the generaliza-\\ntion and one feels tempted at first to dismiss\\nit with a smile. But, in truth, it is no mere\\nplay on the word Kingdom. Science demands\\nthe classification of every organism. And here\\nis an organism of a unique kind, a living ener-\\ngetic spirit, a new creature which, by an act of\\ngeneration, has been begotten of God. Starts\\ning from the point that the spiritual life is to", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0389.jp2"}, "390": {"fulltext": "376 CLASSIFICATION.\\nbe studied biologically, we must at once pro-\\nceed, as the first step in the scientific examina-\\ntion of this organism, to enter it in its appro-\\npriate class. Now two Kingdoms, at the\\npresent time, are known to Science the Inor-\\nganic and the Organic. It does not belong to\\nthe Inorganic Kingdom, because it lives. It\\ndoes not belong to the Organic Kingdom,\\nbecause it is endowed with a kind of Life\\ninfinitely removed from either the vegetal or\\nanimal. Where, then, shall it be classed? We\\nare left without an alternative. There being\\nno Kingdom known to Science which can con-\\ntain it, we must construct one. Or rather we\\nm.ust include in the programme of Science a\\nKingdom already constructed but the place of\\nwhich in science has not yet been recognized.\\nThat Kingdom is the Kingdom of God.\\nTaking now this larger view of the content\\nof science, we may leave the case of the indi-\\nvidual and pass on to outline the scheme of\\nNature as a whole. The general conception\\nwill be as follows\\nFirst, we find at the bottom of everything\\nthe Mineral or Inorganic Kingdom. Its char-\\nacteristics are, first, that so far as the sphere\\nabove it is concerned, it is dead; second, that\\nalthough dead, it furnishes the physical basis\\nof life to the Kingdom next in order. It is\\nthus absolutely essential to the Kingdom above\\nit. And the more minutely the detailed struc-\\nture and ordering of the whole fabric are inves-\\ntigated, it becomes increasingly apparent that", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0390.jp2"}, "391": {"fulltext": "CLASSIFICATION. 377\\nthe Inorganic Kingdom is the preparation for,\\nand the prophecy of, the Organic.\\nSecond, we come to the world next in order,\\nthe world containing plant, and animal, and\\nman, the Organic Kingdom. Its characteris-\\ntics are, first, that so far as the sphere above it\\nis concerned, it is dead; and, second, although\\ndead, it supplies in turn the basis of life to the\\nKingdom next in order. And the more\\nminutely the detailed structure and ordering\\nof the whole fabric are investigated it is obvi-\\nous, in turn, that the Organic Kingdom is the\\npreparation for, and the prophecy of, the Spir-\\nitual.\\nThird, and highest, we reach the Spiritual\\nKingdom, or the Kingdom of Heaven. What\\nits characteristics are, relatively to any hypo-\\nthetical higher Kingdom, necessarily remain\\nunknown. That the Spiritual, in turn, may\\nbe the preparation for, and the prophecy of,\\nsomething still higher, is not impossible. But\\nthe very conception of a Fourth Kingdom\\ntranscends us, and if it exists, the Spiritual\\norganism, by the analogy, must remain at pres-\\nent wholly dead to it.\\nThe warrant for adding this Third Kingdom\\nconsists, as just stated, in the fact that there\\nare organisms which from their peculiar ori-\\ngin, nature, and destiny cannot be fitly entered\\nin either of the two Kingdoms now know to\\nscience. The Second Kingdom is proclaimed\\nby the advent upon the stage of the First, of\\nonce-born organisms. The Third is ushered\\nin by the appearance, among these once-born", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0391.jp2"}, "392": {"fulltext": "378 CLASSIFICATION.\\norganisms, of forms of life which have been\\nborn again twice-born organisms. The clas-\\nsification, therefore, is based, from the scien-\\ntific side on certain facts of embryology and on\\nthe Law of Biogenesis and from the theolog-\\nical side on certain facts of experience and on\\nthe doctrine of Regeneration. To those who\\nhold either to Biogenesis or to Regeneration,\\nthere is no escape from a Third Kingdom.*\\nThere is, in this conception of a high and\\nspiritual organism rising out of the highest\\npoint of the Organic Kingdom, in the hy-\\npothesis of the Spiritual Kingdom itself, a\\nThird Kingdom following the Second in se-\\nquence as orderly as the Second follows the\\nFirst, a Kingdom utilizing the materials of both\\nthe Kingdoms beneath it, continuing their\\nlaws, and, above all, accounting for these lower\\nKingdoms in a legitimate way and comple-\\nmenting them in the only known way there is\\nin all this a suggestion of the greatest of mod-\\nern scientific doctrines, the Evolution hy-\\npothesis, too impressive to pass unnoticed. The\\nstrength of the doctrine of Evolution, at least\\nPhilosophical classifications in this direction (see, for in-\\nstance, Godet s Old Testament Studies, pp. 2-40), owing to\\ntheir neglect of the facts of Biogenesis can never satisfy the\\nbiologist- any more than the above will wholly satisfy the phi-\\nlosopher. Both are needed. Rothe in his Aphorisms, strikingly\\nnotes one point: Es ist beachtenswerth, wie in der Schop-\\nfung immer aus der Auflosung der nachst niederen Stufe die\\nnachst hohere hervorgeht, so dass jene immer das Substrat zur\\nErzeugung dieser Kraft der schopferischen Einwirkung bildet.\\n(Wie es denn nicht anders sein kann bei einer Entwicklung der\\nKreatur aussich selbst.) Aus den zersetzten Elementen erheben\\nsich das Mineral, aus dem verwitterten Material die Pflanze, aus\\nder verwesten Pflanze das Thier. So erhebt sich auch aus dem\\nin die Elemente zurucksinkenden Materiellen Menschen der\\nGeist, das geistige Geschopf. Stille Stunden, p. 64.", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0392.jp2"}, "393": {"fulltext": "CLASSIFICATION. 379\\nin its broader outlines, is now such that its\\nverdict on any biological question is a consid-\\neration of moment. And if any further defense\\nis needed for the idea of a Third Kingdom it\\nmay be found in the singular harmony of the\\nwhole conception with this great modern truth.\\nIt might even be asked whether a complete and\\nconsistent theory of Evolution does not really\\ndemand such a conception? Why should Evo-\\nlution stop with the Organic? It is surely\\nobvious that the complement of Evolution is\\nAdvolution, and the inquiry, Whence has all\\nthis system of things come? is, after all, of\\nminor importance compared with the question,\\nWhither does all this tend? Science, as such,\\nmay have little to say on such a question.\\nAnd it is perhaps impossible, with such facul-\\nties as we now possess, to imagine an Evolution\\nwith a future as great as its past. So stupen-\\ndous is the development from the atom to the\\nman that no point can be fixed in the future as\\ndistant from what man is now as he is from\\nthe atom. But it has been given to Christian-\\nity to disclose the lines of a further Evolution.\\nAnd if Science also professes to offer a further\\nEvolution, not the most sanguine evolutionist\\nwill venture to contrast it, either as regards the\\ndignity of its methods, the magnificence of its\\naims, or the certainty of its hopes, with the\\nprospects of the Spiritual Kingdom. That\\nScience has a prospect of some sort to hold out\\nto man is not denied. But its limits are already\\nmarked. Mr. Herbert Spencer, after investi-\\ngating its possibilities fully, tells us, **Evolu-", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0393.jp2"}, "394": {"fulltext": "380 CLASSIFICATION.\\ntion has an impassable limit. It is the dis-\\ntinct claim of the third Kingdom that this limit\\nis not final. Christianity opens a way to a\\nfurther development a development apart\\nfrom which the magnificent past of Nature\\nhas been in vain, and without which Organic\\nEvolution, in spite of the elaborateness of its\\nprocesses and the vastness of its achievements,\\nis simply a stupendous ciil de sac. Far as Na-\\nture carries on the task, vast as is the distance\\nbetween the atom and the man, she has to lay\\ndown her tools when the work is just begun.\\nMan, her most rich and finished product, mar-\\nvelous in his complexity, all but Divine in\\nsensibility, is to the Third Kingdom not even\\na shapeless embryo. The old chain of proces-\\nses must begin again on the higher plane if\\nthere is to be a further Evolution. The high-\\nest organism of the Second Kingdom simple,\\nimmobile, dead as the inorganic crystal,\\ntowards the sphere above must be vitalized\\nafresh. Then from a mass of all but homo-\\ngeneous protoplasm the organism must pass\\nthrough all the stages of differentiation and\\nintegration, growing in perfectness and beauty\\nunder the unfolding of the higher Evolution,\\ntmtil it reaches the Infinite Complexity, the\\nInfinite Sensibility, God. So the spiritual car-\\nries on the marvelous process to which all\\nlower Nature ministers, and perfects it when\\nthe ministry of lower Nature fails.\\nThis conception of a further Evolution carries\\nwith it the final answer to the charge that, as\\nFirst Principles, p. 440.", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0394.jp2"}, "395": {"fulltext": "CLASSIFICATION. 381\\nregards morality, the Spiritual world has noth-\\ning to offer man that is not already within his\\nreach. Will it be contended that a perfect\\nmorality is already within the reach of the nat-\\nural man? What product of the organic crea-\\ntion has ever attained to the fullness of the\\nstature of Him who is the Founder and Type\\nof the Spiritual Kingdom? What do men know\\nof the qualities enjoined in His Beatitudes, or\\nat what value do they even estimate them?\\nProved by results, it is surely already decided\\nthat on merely natural lines moral perfection\\nis unattainable. And even Science is begin-\\nning to waken to the momentous truth that\\nMan, the highest product of the Organic King-\\ndom, is a disappointment. But even were it\\notherwise, if even in prospect the hopes of the\\nOrganic Kingdom could be justified, its stand-\\nard of beauty is not so high, nor, in spite of\\nthe dreams of Evolution, is its guarantee so\\ncertain. The goal of the organisms of the\\nSpiritual World is nothing less than this to\\nbe holy as He is holy, and pure as He is\\npure. And by the Law of Conformity to\\nType, their final perfection is secured. The\\ninward nature must develop out according to its\\nType, until the consummation of oneness with\\nGod is reached.\\nThese proposals of the Spiritual Kingdom in\\nthe direction of Evolution are at least entitled\\nto be carefully considered by Science. Chris-\\ntianity defines the highest conceivable future\\nfor mankind. It satisfies the Law of Continu-\\nity. It guarantees the necessary conditions for", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0395.jp2"}, "396": {"fulltext": "382 CLASSIFICATION.\\ncarrying on the organism successfully, from\\nstage to stage. It provides against the ten-\\ndency to Degeneration. And, finally, instead\\nof limiting the yearning hope of final perfec-\\ntion to the organisms of a future age, an age\\nso remote that the hope for thousands of years\\nmust still be hopeless, instead of inflicting^\\nthis cruelty on intelligence mature enough to\\nknow perfection and earnest enough to wish it^\\nChristianity puts the prize within immediate\\nreach of man.\\nThis attempt to incorporate the Spiritual\\nKingdom in the scheme of Evolution, may be\\nmet by what seems at first sight a fatal objec-\\ntion. So far from the idea of a Spiritual King-\\ndom being in harmony with the doctrine of\\nEvolution, it may be said that it is violently\\nopposed to it. It announces a new Kingdom\\nstarting off suddenly on a different plane and\\nin direct violation of the primary principle of\\ndevelopment. Instead of carrying the organic\\nevolution further on its own lines theology at\\na given point interposes a sudden and hopeless\\nbarrier the barrier between the natural and\\nthe spiritual and insists that the evolutionary-\\nprocess must begin again at the beginning. At\\nthis point, in fact. Nature 2iQt^ per saltum. This\\nis no Evolution, but a Catastrophe such a\\nCatastrophe as must be fatal to any consistent\\ndevelopment hypothesis.\\nOn the surface this objection seems final but\\nit is only on the surface. It arises from taking-\\na too narrow view of what Evolution is. It\\ntakes Evolution in zoology for Evolution as a", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0396.jp2"}, "397": {"fulltext": "CLASSIFICATION. 383\\nwhole. Evolution began, let us say, with some\\nprimeval nebulous mass in which lay potentially\\nall future worlds. Under the evolutionary\\nhand, the amorphous cloud broke up, con-\\ndensed, took definite shape, and in the line of\\ntrue development assumed a gradually increas-\\ning- complexity. Finally there emerged the\\ncooled and finished earth, highly differentiated,\\nso to speak, complete and fully equipped.\\nAnd what followed? Let it be well observed\\na Catastrophe. Instead of carrying the pro-\\ncess further, the Evolution, if this is Evolution,\\nhere also abruptly stops. A sudden and hope-\\nless barrier the barrier between the Inorganic\\nand the Organic interposes, and the process\\nhas to begin again at the beginning with the\\ncreation of Life. Here then is a barrier placed\\nby Science at the close of the Inorganic similar\\nto the barrier placed by Theology at the close\\nof the Organic. Science has used every effort to\\nabolish this first barrier, but there it still stands\\nchallenging the attention of the modern world,\\nand no consistent theory of Evolution can fail\\nto reckon with it. Any objection, then, to the\\nCatastrophe introduced by Christianity be-\\ntween the Natural and the Spiritual Kingdoms\\napplies with equal force against the barrier\\nwhich Science places between the Inorganic\\nand the Organic. The reserve of Life in either\\ncase is a fact, and a fact of exceptional signifi-\\ncance.\\nWhat then becomes of Evolution Do these\\ntwo great barriers destroy it? By no means\\nBut they make it necessary to frame a larger", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0397.jp2"}, "398": {"fulltext": "381 CLASSIFICATION.\\ndoctrine. And the doctrine gains immeasur-\\nably by such an enlargement. For now the\\ncase stands thus: Evolution, in harmony with\\nits own law that progress is from the simple to\\nthe complex, begins itself to pass towards the\\ncomplex. The materialistic Evolution, so to\\nspeak, is a straight line. Making all else com-\\nplex, it alone remains simple unscientifically\\nsimple. But as Evolution unfolds everything\\nelse, it is now seen to be itself slowly unfold-\\ning. The straight line is coming out gradually\\nin curves. At a given point a new force\\nappears deflecting it; and at another given\\npoint a new force appears deflecting that. These\\npoints are not unrelated points these forces are\\nnot unrelated forces. The arrangement is still\\nharmonious, and the development throughout\\nobeys the evolutionary law in being from the\\ngeneral to the special, from the lower to the\\nhigher. What we are reaching, in short, is\\nnothing less than the evolution of Evolution.\\nNow to both Science and Christianity, and\\nespecially to Science, this enrichment of Evo-\\nlution is important. And, on the part of\\nChristianity, the contribution to the system of\\nNature of a second barrier is of real scientific\\nvalue. At first it may seem merely to increase\\nthe difficulty. But in reality it abolishes it.\\nHowever paradoxical it seems, it is neverthe-\\nless the case that two barriers are more easy to\\nunderstand than one, two mysteries are less\\nmysterious than a single mystery. For it re-\\nquires two to constitute a harmony. One by\\nitself is a Catastrophe. But, just as the recur-", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0398.jp2"}, "399": {"fulltext": "CLASSIFICATION. 385\\nrence of an eclipse at different periods makes\\nan eclipse no breach of Continuity; just as the\\nfact that the astronomical conditions necessary\\nto cause a Glacial Period will in the remote\\nfuture again be fulfilled, constitutes the Great\\nIce Age a normal phenomenon so the recur-\\nrence of two periods associated with special\\nphenomena of Life, the second higher, and by\\nthe law necessarily higher, is no violation of\\nthe principle of Evolution. Thus, even in the\\nmatter of adding a second to the one barrier\\nof Nature, the Third Kingdom may already\\nclaim to complement the Science of the Second.\\nThe overthrow of Spontaneous Generation has\\nleft a break in Continuity which continues to\\nput Science to confusion. Alone, it is as ab-\\nnormal and perplexing to the intellect as the\\nfirst eclipse. But if the Spiritual Kingdom can\\nsupply Science with a companion-phenome-\\nnon, the most exceptional thing in the scien-\\ntific sphere falls within the domain of Law.\\nThis, however, is no more than might be ex-\\npected from a Third Kingdom. True to its\\nplace as the highest of the Kingdoms, it ought\\nto embrace all that lies beneath and give to the\\nFirst and Second their final explanation.\\nHow much more in the under-Kingdoms\\nmight be explained or illuminated upon this\\nprinciple, however tempting might be the in-\\nquiry, we cannot turn aside to ask. But the\\nrank of the Third Kingdom in the order of\\nEvolution implies that it holds the key to much\\nthat is obscure in the world around much\\nthat, apart from it, must always remain ob-\\n25 Natural Law", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0399.jp2"}, "400": {"fulltext": "386 CLASSIFICATION.\\nscure. A single obvious instance will serve to\\nillustrate the fertility of the method. What\\nhas this Kingdom to contribute to Science in\\nregard to the problem of the origin of Life it-\\nself? Taking this as an isolated phenomenon,\\nneither the Second Kingdom, nor the Third,\\napart from revelation, has anything to pro-\\nnounce. But when we observe the companion-\\nphenomenon in the higher Kingdom, the ques-\\ntion is simplified. It will be disputed by none\\nthat the source of Life in the Spiritual World\\nis God. And as the same Law of Biogenesis\\nprevails in both spheres, we may reason from\\nthe higher to the lower and affirm it to be at\\nleast likely that the origin of life there has been\\nthe same.\\nThere remains yet one other objection of a\\nsomewhat different order, and which is only\\nreferred to because it is certain to be raised by\\nthose who fail to appreciate the distinctions of\\nBiology. Those whose sympathies are rather\\nwith Philosophy than with Science may incline\\nto dispute the allocation of so high an orga-\\nnism as man to the merely vegetal and\\nanimal Kingdom. Recognizing the immense\\nmoral and intellectual distinctions between him\\nand even the highest animal, they would intro-\\nduce a third barrier between man and animal\\na barrier even greater than that between the\\nInorganic and the Organic. Now, no science\\ncan be blind to these distinctions. The only\\nquestion is whether they are of such a kind as\\nto make it necessary to classify man in a separ-\\nate Kingdom. And to this the answer of Sci-", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0400.jp2"}, "401": {"fulltext": "CLASSIFICATION. 387\\nence is in the negative. Modern Science\\nknows only two Kingdoms the Inorganic and\\nthe Organic. A barrier between man and\\nanimal may be, but it is a different barrier from\\nthat which separates Inorganic from Organic.\\nBut even w^ere this to be denied, and in spite\\nof all science it will be denied, it w^ould make\\nno difference as regards the general question.\\nIt would merely interpose another Kingdom be-\\ntween the Organic and the Spiritual, the other\\nrelations, remaining as before. Any one, there-\\nfore, with a theory to support as to the excep-\\ntional creation of the Human Race will find the\\npresent classification elastic enough for his\\npurpose. Philosoph}^ of course, may propose\\nanother arrangement of the Kingdoms if it\\nchooses. It is only contended that this is the\\norder demanded by Biology. To add another\\nKingdom mid-way betw^een the Organic and\\nthe Spiritual, could that be justified at any\\nfuture time on scientific grounds, would be a\\nmere question of further detail.\\nStudies in Classification, beginning with con-\\nsiderations of quality, usually end with a ref-\\nerence to quantity. And though one would\\nwillingly terminate the inquiry on the thres-\\nhold of such a subject, the example of Revela-\\ntion not less than the analogies of Nature press\\nfor at least a general statement.\\nThe broad impression gathered frorn the\\nutterances of the Founder of the Spiritual\\nKingdom is that the number of organisms to\\nbe included in it is to be comparatively small.\\nThe outstanding characteristic of the new Soci-", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0401.jp2"}, "402": {"fulltext": "388 CLASSIFICATION.\\nety IS to be its selectness. **Many are called/*\\nsaid Christ, **but few are chosen. And when\\none recalls, on the one hand, the conditions of\\nmembership, and, on the other, observes the\\nlives and aspirations of average men, the force\\nof the verdict becomes apparent. In its bear-\\ning upon the general question, such a conclu-\\nsion is not without suggestiveness. Here again\\nis another evidence of the radical nature of\\nChristianity. That **few are chosen indicates\\na deeper view of the relation of Christ s King-\\ndom to the world, and stricter qualifications of\\nmembership, than lie on the surface or are\\nallowed for in the ordinary practice of religion.\\nThe analogy of Nature upon this point is not\\nless striking it may be added, not less solemn.\\nIt is an open secret, to be read in a hundred\\nanalogies from the world around, that of the\\nmillions of possible entrants for advancement\\nin any department of Nature the number ulti-\\nmately selected for preferment is small. Here\\nalso many are called and few are chosen.\\nThe analogies from the waste of seed, of pol-\\nlen, of human lives, are too familiar to be\\nquoted. In certain details, possibly, these\\ncomparisons are inappropriate. But there are\\nother analogies, wider and more just, which\\nstrike deeper into the system of Nature. A\\ncomprehensive view of the whole field of Nature\\ndiscloses the fact that the circle of the chosen\\nslowly contracts as we rise in the scale of\\nbeing. Some mineral, but not all, becomes\\nvegetable; some vegetable, but not all, be-\\ncomes animal; some animal, but not all, be-", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0402.jp2"}, "403": {"fulltext": "CLASSIFICATION. 389\\ncomes human; some human, but not all,\\nbecomes Divine. Thus the area narrows. At\\nthe base is the mineral, mos4; broad and sim-\\nple; the spiritual at the apex, smallest, but\\nmost highly differentiated. So form rises,\\nabove form, Kingdom above Kingdom. Quan-\\ntity decreases as quality increases.\\nThe gravitation of the v/hole system of\\nNature towards quality is surely a phenomenon\\nof commanding interest. And if among the\\nmore recent revelations of Nature there is one\\nthing more significant for Religion than an-\\nother, it is the majestic spectacle of the rise of\\nKingdoms towards scarcer yet nobler forms,\\nand simpler yet diviner ends. Of the early\\nstage, the first development of the earth from\\nthe nebulous matrix of space. Science speaks\\nwith reserve. The second, the evolution of\\neach individual from the simple protoplasmic\\ncell to the formed adult, is proved. The still\\nwider evolution, not of solitary individuals, but\\nof all the individuals within each province in\\nthe vegetable world from the unicellular cryp-\\ntogram to the highest phanerogam, in the ani-\\nmal world from the amorphous amoeba to Man\\nis at least suspected, the gradual rise of types\\nbeing at all events a fact. But now, at last,\\nwe see the Kingdoms themselves evolving.\\nAnd that supreme law which has guarded the\\ndevelopment from simple to complex in mat-\\nter, in individual, in sub-Kingdom, and in\\nKingdom, until only two or three great King-\\ndoms remain, now begin at the beginning\\nagain, directing the evolution of these million-", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0403.jp2"}, "404": {"fulltext": "390 CLASSIFICATION.\\npeopled worlds as if they were simple cells or\\norganisms. Thus, what applies to the individ-\\nual applies to the family, what applies to the\\nfamily applies to the Kingdom, what applies to\\nthe Kingdom applies to the Kingdoms. And\\nso, out of the infinite complexity there rises an\\ninfinite simplicity, the foreshadowing of a final\\nunity, that of\\nOne God, one law, one element.\\nAnd one far-off divine event,\\nTo which the whole creation moves.\\nThis is the final triumph of Continuity, the\\nheart secret of Creation, the unspoken proph-\\necy of Christianity. To Science, defining it as\\na working principle, this mighty process of\\namelioration is simply Evolution. To Christi-\\nanity, discerning the end through the means,\\nit is Redemption. These silent and patient\\nprocesses, elaborating, eliminating, developing\\nall from the first of time, conducting the evo-\\nlution from millennium to millennium with\\nunaltering purpose and unfaltering power, are\\nthe early stages in the redemptive work, the un-\\nseen approach of that Kingdom whose strange\\nmark is that it **cometh without observation.\\nAnd these Kingdoms rising tier above tier in\\never increasing sublimity and beauty, their\\nfoundations visibly fixed in the past, their pro-\\ngress, and the direction of their progress, being\\nfacts in Nature still, are the signs which, since\\nthe Magi saw His star in the East, have never\\nbeen wanting- from the firmament of truth, and\\nIn Memoriam.", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0404.jp2"}, "405": {"fulltext": "CLASSIFICATION. 391\\nwhich in every age with growing clearness to\\nthe wise, and with ever-gathering mystery to\\nthe uninitiated, proclaim that the Kingdom\\nof God is at hand.\\nFinis.", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0405.jp2"}, "406": {"fulltext": "W. B. Mm Gomrs Fdbliciitiois\\nONE HUNDRED SELECTED POPUUR STANDARD BOOKS,\\nMASTERPIECES OF LITERATURE, BY THE\\nWORLD S MOST FAMOUS AUTHORS\\nPrinted From New, Pereect Plates\\nBOUND IN THREE SERIES, AS FOLLOWS:\\nTHE IVORY SERIES\\nBEE LIST OF TITLES ON NEXT PAGE\\nThree original full page illaetrationa and portrait of the\\nauthor in each book. Beautifully illuminated title page. Printed\\nwith the greatest care on fine laid paper, from clear, open-faced\\ntype. Bound in superb style with white vellum cloth and imported\\nfancy paper sides, artistically stamped in gold, with gold top and\\nsilk ribbon marker. Each book in neat covered box. 16mo size.\\nAn exquisite series of gift books. Price, 60c.\\nTHE UNIVERSITY SERIES\\nSEE LIST OF TITLES ON NEXT PAGE\\nAn unexcelled library of standard works. Bound in a beautiful\\nand durable heavy ribbed cloth, handsomely stamped in gilt and\\ntwo colors of ink. A perfect portrait of the author and three full\\npage original illustrations in each volume. Title page in colors.\\nPrinted on fine laid paper, from new, clear type. Wrapped in neat\\ncolored printed wrappers. 16mo size. Price, 35c.\\nTHE AMARANTH SERIES\\nSEE LIST OF TITLES ON NEXT PAGE\\nThe latest, handsomest, and best selected series of standard\\nbooks at a popular price. Printed on good paper from new type,\\nand bound in strong cloth, artistically stamped with original\\ndesign in two colore of ink. JPrinted colored wrappers. 16mo size.\\nPrice. 26c.\\nAll of tlie above series are for sale by leading booksellers\\neverywhere. Ask for them by the name of the series, or\\nwill be sent postpaid, on receipt of price, by the publishers.\\nW. B. CONKEY COMPANY, Chicago\\nWORKS: Hammond, Ind.", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0406.jp2"}, "407": {"fulltext": "W. B. CONKEY COMPANY S PUBLICATIONS\\nAbb6 Constantin Hal6vy\\nAdventures of a Brownie. ..Mulock\\nAll Aboard Optic\\nAlice s Adventures in Wonderland\\nCarroll\\nAn Attic Philosopher in Paris\\nSouvestre\\nAutobiography of Benjamin\\nFranklin\\nAutocrat of the Breakfast Table\\nHolmes\\nBacon s Essays Bacon\\nBarrack Room Ballads. .Kipling\\nBeside the Bonnie Brier Bush\\nMaclaren\\nBlack Beauty Sewall\\nBlitbedale Romance. .Hawthorne\\nBoat Club Optic\\nBracebridge Hall Irving\\nBrooks Addresses\\nBrowning s Poems Browning\\nChilde Harold s Pilgrimage\\nByron\\nChild s History of England\\nDickens\\nCranf ord Gaskell\\nCrown of Wild Olives Ruskin\\nDaily Food for Christians\\nDepartmental Ditties. .Kipling\\nDolly Dialogues Hope\\nDream Life Mitchell\\nDrummond s Addresses\\nDrummond\\nEmerson s Essays, Vol. 1\\nEmerson\\nEmerson s Essays, Vol. 2\\nEmerson\\nEth ics of the Dust Ruskin\\nEvangeline Longfellow\\nFlower Fables Alcott\\nGold Dust Yonge\\nHeroes and Hero Worship, Carlyle\\nHiawatha .Longfellow\\nHouse of Seven Gables\\nHawthorne\\nHouse of the Wolf Weyman\\nIdle Thoughts of an Idle Fellow\\nJerome\\nIdylls of the King Tennyson\\nImitation of Christ\\nThos. a Kempis\\nIn Memoriam Tennyson\\nJohn Halifax Mulock\\nKept for the Master s Use\\nHavergal\\nKidnapped Stevenson\\nKing of the Golden River.. Ruskin\\nLaddie\\nLady of the Lake Scott\\nLalla Rookh Moore\\nLet Us Follow Him.. .Sienkiewicz\\nLight of Asia Arnold\\n100.\\n101.\\n102.\\n103.\\n104.\\n107.\\n110.\\nIIL\\n112.\\n113.\\n114.\\n115.\\n118.\\n117.\\n118.\\n119.\\n120.\\n121.\\n122.\\n123.\\n128.\\n129.\\n130\\n131.\\n132.\\n133.\\n140.\\n141.\\n142.\\n143.\\n144.\\n145.\\n146.\\n150.\\n154.\\n158.\\n159.\\n160.\\n161.\\nLight That Failed. .Kipling\\nLocksley Hall Tennyson\\nLongfellow s Poems\\n_ Longfellow\\nLorna Doone Blackmore\\nLowell s Poems Lowell\\nJpucile Meredith\\nMarmion Scott\\nMosses from an Old Manse\\nHawthorne\\nNatural Law in the Spiritual\\nWorld Drummond\\nNow or Never Optic\\nParadise Lost Milton\\nPaul and Virginia\\nSaint Pierre\\nPilgrim s Progress Bunyan\\nPlain Tales from the Hills\\nKipling\\nPleasures of Life Lubbock\\nPrince of the House of David\\nIngraham\\nPrincess Tennyson\\nPrue and I Curtis\\nQueen of the Air Ruskin\\nRab and His Friends. ..Brown\\nRepresentative Men. .Emerson\\nReveries of a Bachelor\\nMitchell\\nRollo in Geneva Abbott\\nRoUo in Holland Abbott\\nRollo in London Abbott\\nRollo in Naples Abbott\\nRollo in Paris Abbott\\nRollo in Rome Abbott\\nRollo in Scotland Abbott\\nRollo in Switzerland. .Abbott\\nRollo on the Atlantic. ..Abbott\\nRollo on the Rhine Abbott\\nRubaiyat of Omar Khayyam\\nFitzgerald\\nSartor Resartus Carlyle\\nScarlet Letter Hawthorne\\nSesame and Lilies Ruskin\\nSign of the Four Doyle\\nSketch Book Irving\\nStickit Minister Crockett\\nTales from Shakespeare\\nC. and Mary Lamb\\nTanglewood Tales. Hawthorne\\nTrue and Beautiful Ruskin\\nThree Men in a Boat. .Jerome\\nThrough the Looking Glass\\nCarroll\\nTreasure Island Stevenson\\nTwice Told Tales. .Hawthorne\\nUncle Tom s Cabin Stowe\\nVicar of Wakefield. .Goldsmith\\nWhittier s Poems Whittier\\nWide, Wide World Warner\\nWindow in Thrums Barrie\\nWonder Book Hawthorne", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0407.jp2"}, "408": {"fulltext": "W. B. GONKEY GonrS POBLmONS\\nCOMPLETE LIST OF THE POETIC AND PROSE\\nWORKS OF\\nElla Wheeler Wilcox\\nPOEMS OP PASSION. 12mo, cloth, $1.00. Presentation\\nEdition\u00e2\u0080\u0094 white vellum, gold top, $1.50. Presentation\\nEdition half calf, gold top, $2.50.\\nPOEMS OF PASSION. Quarto, cloth. Illustrated\\nEdition, $1.50.\\nPOEMS OF PASSION. -Pocket Edition, Illustrated\u00e2\u0080\u0094 16mo,\\ncloth, 75 cents; full morocco, gold edges, $2.50.\\nHuman nature is less of a mystery after the reading of this book.\\nOnly a woman of genius could produce such a remarkable\\nwork. Illustrated London News.\\nMAURINE AND OTHER POEMS. 12mo, cloth, $1.00.\\nPresentation Edition\u00e2\u0080\u0094 white vellum, gold top, $1.50.\\nPresentation Edition half calf, gold top, $2.50.\\nBeautiful thoughts and healthy inspiration in every line,\\nMaurine is an ideal poem about a perfect womau The South.\\nPOEMS OF PLEASURE. 12mo, cloth, $1.00. Presenta-\\ntion Edition white vellum, gold top, $1.50. Presenta-\\ntion Edition half calf, gold top, $2.50.\\nThese poems make life doubly sweet and cheerful.\\nMrs. Wilcox is an artist with a touch that reminds one of\\nLord Byron s impassionate strains. Parts Register.\\nTHREE WOMEN. 12mo, cloth, $1.00. Presentation\\nEdition\u00e2\u0080\u0094 art binding, gold top, boxed, $1.50.\\nHer latest and greatest poem. This marvelous narrative of\\nthrilling interest depicts the lives of three good and beautiful\\nwomen in every phase of weakness^ passion^ pride, love, sympathy\\nand tenderness.\\nAN AMBITIOUS MAN. (Prose.) 12mo, cloth, $1.00.\\n**Vivid realism stands forth from every page of this fascinating\\nbook. Every Day.", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0408.jp2"}, "409": {"fulltext": "WORKS OF ELLA WHEELER WILCOX (Continued)\\nHOW SALVATOR WON AND OTHER POEMS. 12mo.\\ncloth, $1.00. Presentation Edition\u00e2\u0080\u0094 white vellum, gold\\ntop, $1.50. Presentation Edition\u00e2\u0080\u0094 half calf, eold top.\\n$2.50.\\nA choice collection of recitationB, specially compiled for read-\\ners and impersonators.\\nHer name is a household word. Her great power lies in depict-\\ning human emotions and in handling that grandest of all passions\\n\u00e2\u0080\u0094love\u00e2\u0080\u0094 she wields the pen of a master. T/ie Saturday Record.\\nCUSTER AND OTHER POEMS. Handsomely illustrated.\\n12mo. cloth, $1.00. Presentation Edition white vellum,\\ngold top. $1.50. Presentation Edition\u00e2\u0080\u0094 half calf, gold\\ntop, $2.50.\\nA grand epic of the exploits and massacre of the immortal\\nCuster.\\nOne cannot help gaining new impetus for the spiritual exist-\\nence from coming in contact, mentally, with such ideal sentiments\\nand emotions as this rarely gifted poetess voices in magnificent\\nverse,^^\u00e2\u0080\u0094 Universal Truth.\\nAN ERRING WOMAN^S LOVE. 12mo, cloth. $1.00.\\nPresentation Edition white vellum, gold top, $1.50.\\nPresentation Edition half calf, gold top, $2.50.\\nPower and pathos characterize this magnificent poem. A\\ndeep understanding of life and an intense sympathy are beauti-\\nfully expressed. Tribune.\\nMEN, WOMEN AND EMOTIONS. (Prose.) 12mo, heavy\\nenameled paper cover, 50 cents English cloth, $1.00.\\nA skillful analysis of social habits, customs and follies.\\nHer fame has reached all parts of the world, and her popular-\\nity seems to grow with each succeeding ye T, American Newsman,\\nTHE BEAUTIFUL LAND OF NOD. (Poems, songs and\\nstories.) With over sixty original illustrations. Quarto,\\ncloth, $1.00.\\nThe delight of the nursery. A charming mother s book.\\nThe foremost baby s book of the world. New Orleans\\nPicayune,\\nPRESENTATION SETS. Poems of Passion, Maurine,\\nPoems of Pleasure, How Salvator Won, and Custer, are\\nsupplied in sets of 3, 4, or 5 titles, as may be desired, in\\nneat boxes, without extra charge.\\nELLA WHEELER WILCOX S WORKS are for sale by leading book-\\nsellers everywhere, or will be sent postpaid on receipt of price by\\nthe Publishers. COMPANY. Chicago", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0409.jp2"}, "410": {"fulltext": "", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0410.jp2"}, "411": {"fulltext": "", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0411.jp2"}, "412": {"fulltext": "", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0412.jp2"}, "413": {"fulltext": "", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0413.jp2"}, "414": {"fulltext": "", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0416.jp2"}, "415": {"fulltext": "U-li,...,. J !W^^^^", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0417.jp2"}, "416": {"fulltext": "AUG 18 1900\\nDeacidified using the Bookkeeper process.\\nNeutralizing agent: Magnesium Oxide\\nTreatment Date: Dec. 2004\\nPreservationTechnologies\\nA WORLD LEADER IN PAPER PRESERVATION\\n1 1 1 Thomson Park Drive\\nCranberry Township, PA 16066\\n(724)779-2111", "height": "3774", "width": "2435", "jp2-path": "naturallawinspir04drum_0418.jp2"}, "417": {"fulltext": "", "height": "3641", "width": "2168", "jp2-path": "naturallawinspir04drum_0419.jp2"}, "418": {"fulltext": "LIBRARY OF CONGRESS\\n013 541 348", "height": "3541", "width": "2185", "jp2-path": "naturallawinspir04drum_0420.jp2"}}